k 


ir; 


fcibvavy  of  Che  Cheoio0ical  gtminavp 

PRINCETON  •  NEW  JERSEY 


TWENTY. FOUR 

DISCOURSES 

on   some    of   the 
Important  and  Interesting 

TRUTHS,    DUTIES     and    INSTITUTIONS    03 
the  GOSPEL, 

AND     THE     GENERAL     EXCELLENCY 
OF     THE 

CyhrutiaTb  tz/Cellato7i\; 

Calculated     for     the    People     of    God 
every  Communion, 

farticularly    for    the   benefit  of 
PIOUS  jAMILIES, 

AND    THE 

instruction    of    all,   in    the    things    which 
concern  their  salvation* 


By  NATHANVPERKINS,A,M< 
Pallor  of  a  Church  of  Christ  in  Hartford. 


HARTFORD: 

JXIMTED    BY    HUDSON    £?   COODW1 


NfiCCXC  V, 


i^^t^t^tj^t^i^t^^<^t^<^^<^<^ittritjr>&)t^> 


S>83>JCU2TJ0J/: 


TO  the  people  of  my  Pafloral  Charge— 
The  following  difcourfes  are  moil  affec- 
tionately dedicated.  I  account  it  a  happinefs  to 
contribute  to  your  eftablifhment  in  the  truth — 
to  unfold  to  you  the  great  principles,  duties,  and 
Institutions  of  the  Chriflian  Religion — to  defend 
them  againft  fuch  as  may  rife  up  and  deny  them 
— and  to  lead  you  and  your  children  in  the  right 
way  of  the  Lord. 

I  can  bear  you  witnefs,  that  when  thefe  dif- 
courfes were  delivered,  you  afforded  an. uncom- 
mon attention.  You  have  been  very  folicitous 
to  have  them  made  public,  for  your  own  infl ruc- 
tion and  benefit  ;  and  for  the  ufe  and  benefit  of 
your  children,  when  you  mall  be  gathered  to 
the  great  Congregation  of  the  dead.  They  con- 
tain not  the  disputed  peculiarities  of  a  par- 
ty, but  the  grand  principles  and  truths  of  our 
common  Chriftianity,  held  facred  by  our  Chur- 
ches in  this  Land,  and  by  the  whole  Protes- 
tant Christian  world,  as  .appears  clearly 
from  all  their  public  Creeds  and  Confes- 
sions of  Truth. 

They  aire  publiihed,  as  you  willeafily  recol- 
lect, nearly  word  for  word,  as  they  were  deliv- 
ered.    Particular  reafons  have   induced  me  to 


1Y 

do  this.  In  one  difcourfe  only  is  there  a  devia- 
tion from  the  original  form  ;  that  on  the  Apof~. 
tie's  caution  Be  not  carried  about  with  divers  and 
firange  doclrwes,  or  the  danger  of  inftability, 
and  pernicious  tendency  of  error.  What  was 
merely  local  is  omitted,  but  the  fentiments  in 
fubftance  are  carefully  retained. 

Many  learned  and- judicious  Characters,  both 
of  the  Clergy  and  Laity,  have  urged  to  the  pub- 
lication of  these  discourses,  as  being  peculi- 
arly adapted  to  the  day  in  which  we  live,  and 
the  flate  of  Religion  in  our  nation  :  as  calcula- 
ted  for,  and  greatly  needed  in  Chriftian  Fami- 
lies ;  there  being  no  fuch  feries  of  difcourfes  to 
be  found  in  any  Volume  already  published, 
The  defign  of  them  is  to  convince  fuch  as  need 
convic~tion~to  reclaim  fuch  as  may  be  wander- 
ing into  error — to  confirm  the  wavering — to 
confole  the  Chriftian, — and  to  exhibit  to  all  ; 
fome  of  the  important,  enential  practical  princi- 
ples of  pure  and  undented  Religion. It  is  on- 
ly neceffary  to  add — My  prayer  to  God  is,  that 
they  may,  by  his  divine  bleiling,  be  the  means 
of  preventing  the  fpread  of  error  and  irreligion, 
and  of  reviving  the  decaying  intereii  of  piety  and 
holinefs,  which  can  only  be  revived  and  fuppor- 
ted  by  a  more  ftricl:  and  confcientious  regard  to. 
all  divine  Institutions- 

N.  R 


**************   * ,  *   *   *   *   * 
*********?    *    *    *********' 


T  HE    C  O  N  T  E  N  T  &, 


^t^^^^^x/^^.f^of^r^^lf 


DISCOURSE     I. 

THAT  man  has  no  principle  within  himfelf, 
by  whatever  name  it  may  be  called,  which 
is  adequate  to  all  the  purpofes  of  his  falvation, 
or  a  fufficient  guide  in  matters  of  faith  and 
practice. 

Ephef.  ii.  12.  That  at  that  time  ye  were  without  Chrifl,  being 
aliens  from  the  Commonwealth  ff  Ifrael,  and ffraqgers  from  tfa 
Covenants  of  prom ij e,  having  ncJ:cfeyand  without  God  in  the 
world. 

DISCOURSE    II. 

The  fubjecl  continued. 

DISCOURSE    III. 

The  ways  in  which  the  holy  fcriptures  are  per- 
verted by  unlearned  and  unliable  men. 

3.  Peter,  iii.  16.  17.     Js  alfoin  all  his  Epylles,  fpeaJking  in 
ofthefe  things,  in  which  are fa  me  things  hard  io  be 
which  they  that  are  unlearned  and  unfiable  wr(fl,   as  they  a 
the  other  fcriptures,    unto  their  own   defruFtkn,     Xi 
beloved  feeing  ye  know  thefe  things  before*  bewa 
led  away  with,  the  error  of  the  wicked^  fall  from  jour  cw 
faflnefs. 

DISCOURSE    IV. 
Stated  prayer  a  duty  binding  on  all  men. 

Acts,  ii.  31.     Aaditfball  come  to  pafs  that  whefot-ver  Jbali  mil 
upon  the  name  of  the  Lord*  fhall  be  faved. 


VI 


DISCOURSE    V. 

The  duty  of  public  worfhip,   and  its  beneficial 
tendency. 

Mat.  iv.  io.  Thin  faith  Jefus,get  thee  hence  Satan,  for  it  is  writ- 
ten thoufoalt  worfhip  the  Lord  thy  God,  and  him  onlyfhali  thou 
ferve. 

DISCOURSE     VI. 

The  fubjecl  continued. 

DISCOURSE     VII. 

The  fubjeft  concluded. 

DISCOURSE     VIII. 

The  Ordinance  of  the  Lord's  Supper,  not  a  hu- 
man invention,  but  a  divine  inftitution. 

Mat.  xxvi.  26.  to  the  31.  And  as  they  were  eating,  Jefus  took 
bread ',' and  bleffed  it,  and  break  it,  and  gave  it  to  the  difciples,  and 
f aid  take,  eat,  this  is  my  body. — And  he  took  the  cup  and  gave 
thanks,  and  gave  it  to  them,  faying,  drink  ye  all  of  it .  For  this 
is  my  blood  of  the  New  Teflament  which  isfloedfor  many  for  the 
rem'fjton  of  fin.  But  1  fay  unto  you,  I  will  not  drink  henceforth 
nf  ibis  fruit  oj  the  vine,  until  that  day,  when  I  drink  it  new)  with 
son  in  my  Father's  kingdom.  And  when  they  hadfungan  hym", 
they  went  out  into  the  Mount  of  Olives.  \ 

DISCOURSE     IX. 

Baptifm  by  water  not  a  piece  of  fuperflition,  but 
appointed  by  Jelus  Chrift. 

Mat.  xxviii.  And  this  part,  of  the  19  verfe. — Baptifing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  holy  Ghojl. 

DISCOURSE     X. 

The  fubject  continued  and  finifhed. 


vn 

DISCOURSE    XL 

It  is  the  will  of  the  author  of  Chriftianity  that, 
in  the   New  Teftament   difpenfation,   there 
.  mould  be  particular  Gofpel  Churches. 

I.  Theflalonians,  i.  I.  Paul  and  Silvanus,  and  Timotheus,  unto 
the  Church  of  the  Tbeffalonians,  which  is  in  God  the  Father,  and 
in  the  Lord  Jefus  Chriji  ',  grace  be  unto  you  and  peace  from  Cod 
our  Father,  and  the  Lord  Jefus  Chrifl. 

DISCOURSE     XII. 

The  right  way  to  underftand  the  infpired  wri- 
tings. 

Luke,  xxiy.  45  •  Then  opened  he  their  under/landing,  that  they 
might  underfiand  thefcriptures. 

DISCOURSE    XIII. 

The  Gofpel  to  be  fupported  by  thofe  who  enjoy  it. 

Gal.  vi.  6.  Let  him  that  is  taught  in  the  word,  communicate  unto 
him  that  teachefl  in  all good  things \ 

DISCOURSE    XIV. 

. 

The  Apoftles,  infallible  guides  in  Religion,  be- 
ing commiflioned,  and  immediately  qualified, 
and  infpired  by  the  Redeemer. 

a.  TheftHloifians,  a.  15.  Therefore,  brethren,  fland  fafl,  and 
hold  the  tradition  which  ye  have  been  taught,  whether  by  words 
91-  our  Epijlle. 

DISCOURSE    XV. 

The  firfr.  day  of  the  week  proved  to  be  holy  time, 
and  fet  apart  by  Chrift,  to  be  a  weekly  Sab- 
bath to  the  end  of  the  world. 

A&s,  xx.  7.  And  upon  the  firfi  day  of  the  week  when  the  difciples 
came  together  to  break  bread,  Paul  preached  unto  them,  ready  fa 
depart  on  tht  morrow,  and  continued  hisfpeech  wtti '  midnight t . 


via 

DISCOURSE    XVI. 
The  fubjeft  continued  and  concluded* 

DISCOURSE     XVII. 

The  parable  of  the  Tares. 

Mat.  xiii.  24<  31.  Another  Parable  put  he  forth  unto  them,  fay* 
ing,  the  kingdom  of  heaven  is  likened  unto  a  man  which  fowed 
good  feed  in  his f eld  ;  but  while  menflept,  his  enemy  came  a?zd 
fo<wed  Tares  among  the  wheat-)  and  went  his  way.  But  when 
the  blade  wasfprung  up,  and  brought  forth  fruit)  then  appeared 
the  Tares  alfo.  So  thefervants  of  the  houjholder,  came,  andfaid 
unto  him,  Sir,  didft  thou  not  fow  good  feed  in  thy  field,  from 
whence  then  hath  it  Tares  ?  And  he  f aid  unto  them)  an  enemy 
hath  done  this.  The f errant s  f aid  unto  him,  wilt  thou  then  that 
we  go  and  gather  them  up  ?  But  he f aid,  nay  ;  lejl  whilft  ye  ga- 
ther up  the  Tares ) ye  root  up  alfo  the  wheat  with  them.  Let  both 
grow  together  until  the  harve/l :  and  in  the  time  of  the  har-veft, 
I  will  fay  to  the  reapers  ;  gather  ye  together firfl  the  Tares,  and 
bind  them  in  bundles  to  burn  them,  but  gather  the  wheat  into  my 
barn, 

DISCOURSE    XVIII. 

No  immediate  infpiration  or  miraculous  teach- 
ings of  the  divine  fpirit,  fince  the  canon  of 
fcripture  was  clofed  or  fince  the  apoftolic  age- 

I.  Cor.  xiii.  8.  Clxirity  never  faileth  ;  but  whether  there  be  pro- 
phecies they  fhall  fail,  whether  there  be  tongues,  theyjhall  ceafe  / 
whether  there  be  knowledge  it  fhall  vanifh  away. 

DISCOURSE     XlXi 

Sinlefs  perfection  unattainable  in  this  life. 

I.  John,  i.  8.  If  we  fay  t bat  we  haw  no  fin,  we  deceive  ourfehes 
and  the  truth  is  not  in  us. 

DISCOURSE     XX. 

The  Apoflle's  caution  to  all  Chriftians — be  not 
carried  about  with  divers  andjirange  doclrines, 
or  the  danger  of  inftability,  and  pernicious 
tendency  of  error. 


ix 

Hebrews,  xiii.  9.    Be  not  carried  about  (with  divers  and  J  range 
declrines. 

DISCOURSE     XXI. 

The  general  excellency  of  the   Chriftian  Reli- 
gion. 

j.  Cor.  xii.  31.     But  covet  earnejlly  the  bejl  gifts  ;  yetjbew  1  unt» 
you,  a  more  excellent  <way. 

DISCOURSE    XXII. 

The  fubjefl:  continued. 

DISCOURSE     XXIIL 

The  fubjecc  continued. 

DISCOURSE    XXIV. 
The  fubject  concluded. 


B 


DISCOURSE    I. 


That  man  has  no  principle  within  himfelf,  by 
whatever  name  it  may  be  called,  which  is  ade- 
quate to  all  the  purpofes  of  his  Salvation,  or  a 
fufficient  guide  in  matters  of  faith  and  prac- 
tice. 


EPHES.    II.  12. 


That  at  that  time  ye  were  without  Chriti,  being  ali- 
ens from  the  Commonwealth  of  Ifrael?  andjiran- 
gers  from  the  covenants  of  promife?  having  no 
hope?  and  without  God  in  the  world. 

THESE  words  defcribe  theftate  of  theEpiK> 
Ran  Chriftians,  who,  before  the  glorious 
Gofpel  was  preached  among,  and,  through  effi- 
cacious grace,  embraced  by  them/  were  Gen- 
tiles. Like  other  pagan  nations,  they  were  pro- 
iciTed  Idolaters.  They  were  wormippers,  we 
are  told,  of  the  great  Goddefs  Diana.  But  when 
they  knew  that  he  was  a  Jew,  all  with  one  voice? 
Wboyt  the  f pace  of  two  hours  cried  out?  Great  is 


1% 


Diana  of  the  Ephefians. — And  when  the  town* 
clerk  had  appeafed  the  people ',  he  faid,  ye  men  of 
Ephefus,  what  man  is  there  that  knoweth  not  how 
that  the  city  of  the  Ephefians  is  a  worjhipper  of  the 
great  Goddefs  Diana,  and  of  the  image  which  fell 
down  from  Jupiter?  But  they  were  not  further 
removed  from  the  true  knowledge  of  the  only 
right  object  of  all  religious  homage  and  praife, 
or  more  depraved  in  heart,  than  the  heathen 
world,  at  large.  They  were,  fays  the  Apoftle, 
dead  in  trefpaffcs  and  fins.  This  was  their  fiate 
before  renewing  grace  had  quickened  them,and 
made  them  alive  to  God  and  virtue,  to  holinefs 
and  happinefs.  What  is  here  affirmed  of  them, 
no  one  will  difpute,  is  equally  applicable  to,  and 
equally  true  of  all  mankind,  in  all  ages  and  na- 
tions, before  enlightened  by  a  divine  revelation 
and  fanclif.ed  by  the  power  of  divine  grace. 
For  all  the  human  race,  throughout  the  world, 
are  alike  in  this  refpe£t,  as  deflitute  by  nature 
of  the  principles,  of  holinefs.  There  is  no  dif- 
ference between  Jew  and  Gentile-— one  and  a- 
nother.  They  are  all,  before  interefted  in  a  Re- 
deemer and  fprinkled  vvith  his  precious  blood, 
without  hope  and  without  Gcd  in  the  world. 
They  are  aliens  from  the  Commonwealth  of  Ifrael 
and  fir  angers  from  the  Covenants  efpromi/e.  As 
long  as  they  are  without  Chrift,  they  have  no 
part  nor  lot  in  falvation.  For  without  him,  the 
great  evangelical  maxim  is,  there  is  no  falvation.. 
His  name  is  the  only  one  given  under  heaven 
among  men,  whereby  we  can  attain  to  felicity, 
be  pardoned  as  to  our  fins,  or  juflified  as  to  our 
perfons.  No  man  can  come  to  the  father  with- 
out him.  Whofocver  denieth  the  fon,  the  fame 
hath  not  the  father  :  but  he  thai  achiowledgetk 
the  fin,  hath  the  Father  alfo. — 


*3 

What  is  intended,  in  the  fubfequent  dif- 
courfe,  is  to  prove  that  the  world  of  mankind, 
merely  by  their  own  reafon  and  wifdom,  cannot 
attain  to  a  faving  knowledge  of  God  :  or  that 
man  has  no  principle  within  himfelf,  antecedent 
to  divine  grace  operating  on  the  heart,  which  is 
adequate  to  all  the  purpofes  of  his  falvation,  by 
whatever  name  it  may  be  called.— 

That  we  may  do  juftice,  as  far  as  we  are  able, 
to  this  great  and  important  fubjecr,  we  will  at- 
tempt to  fhow — 

I.  How  far,  .the  light  of  reafon,  without  a  ce- 
lefiial  guide,  can  go,  in  things  of  a  religious  and 
moral  nature, And — 

II.  Point  out  its  infufnciency,  in  thcfe  ref* 
peels,  which  are  not  only  very  important,  but  al- 
together heceflary. — -— 

I.  The  firfl  thing  propofed,  is  to  attempt  to 
mow  how  far  the  light  of  reafon,  without  a  divine 
Revelation,  can  go,  in  things  of  a  religious  and 
moral  nature.  If  the  ftate  and  character  of 
mankind,  in  regard  to  Religion,  mall,  in  what 
may  be  now  offered,  be  placed  in  a  new,  or  at 
leaft  different  light  from  what  they  are  ufually, 
when  the  great  and  utter  depravation  of  the  hu- 
man heart  is  intended  to  be  deicribed,  it  is  ho- 
ped it  will  not  be  lefs  ufeful.  Certainly  an  at- 
tempt to  inveftigate  fuch  a.  fubjecr.  as  is  now  be- 
fore us  is  worthy  of  peculiar  attention.  The 
proper  ftudy  of  mankind  is  man.  Among  all 
the  enquiries,  in  which  the  wife  and  reflecting 
have  engaged,  that  of  discovering  how  far  reafon, 
of  itfelf,  without  any  fupeniatural  amflances,  can 
carry  us,  in  regard  to  the  concerns  of  our  true 


*4 

and  fpiritual  happinefs,  mufl  be  deemed  one  of 
the  mod:  highly  interefting. — 

While  mankind  are  without  Chrift,  they  are 
aliens  from  the  Commonwealth  of  Ifrael  and '  fir  an- 
gers to  the  Covenants  ofpromife ;  they  are  ftran- 
gers to  all  faving  bleffings,  and  have  no  intereft 
in  them.  They  have  no  good  grounds  upon 
which  to  expect  the  favour  of  the  fupreme  being, 
the  pardon  of  Sin  in  this,  or  happinefs  in  anoth- 
er world.  If  without  hope,  they  are  in  a  loft 
and  perifhing  fituation.  They  have  nothing 
within  them,  let  it  be  called  by  whatever  name 
it  may,  which  can  enfure  this  eternal  peace  and 
falvation.  To  affert  or  pretend  that  they  have 
any  principle  of  real  holinefs,  however  fmall  a 
fpark  it  may  be  confidered,  is  to  afiert  that  they 
have  fomehope  from  what  is  within  themfelves, — ■ 
Some  ground  to  hope  for  life  eternal :  then,  this 
being  the  cafe,  they  are  not  aliens  from  the  Com- 
monwealth of  Ifrael  or  ftrangers  from  the  Cov- 
enants ofpromife.  For,  if  while  without  Chrift, 
they  are  all,  without  exception,  aliens  from  the 
Commonwealth  of  Ifrael  and  ftrangers  from  the 
Covenants  of  promife,  they  muft  be  without  hope, 
or  in  a  loft  and  defperate  ftate.  To  be  aliens 
from  the  commonwealth  of  Ifrael  and  fir  angers  from 
the  Covenants  ofpromife  is,  according  to  the  very 
meaning  of  the  exprefhons,  and  the  opinion  of 
expofitors,  to  have  no  lot  or  part,  more  or  lefs, 
in  any  affignable  degree,  in  the  peculiar  bleffings 
and  fpiritual  privileges  of  God's  own  people  and 
fervants.  Before  renewed  by  faving  grace,  all 
men,  without  one  exception,  are  without  Chrift. 
Thev  are  without  hope.  And  to  be  without 
hope  in  and  from  ourfeives,  is  to  be  in  a  loft  and 
defperate  ftate  in  and  of  ourfeives.     It  is  added* 


35 


they  are  alio,  without  God  in  the  world.  And 
to  be  without  God  in  the  world \  is  to  be  without 
an  intereft  in  his  fpecial  favour — without  a  fa* 
ving  knowledge  of  him* — and  of  courfe,  without 
any  title  to  his  kingdom  when  they  mail  be  re- 
moved from  time  into  Eternity.  To  be  with' 
out  Chrift  in  the  worlds  is  to  have  no  intereft  in 
the  faving  blemngs  of  his  Gofpel  and  pur  chafe. 
The  feverefl  critic  cannot  charge  me  with  ha- 
ving extended,  beyond  jufl  bounds,  the  meaning 
of  the  text. 

This,  then,  is  the  real  date  of  all  mankind, 
v/herever  they  may  dwell,  or  to  whatever  na- 
tion they  may  belong,  or  whatever  notions  to 
the  contrary,  they  may  imbibe,  while  unfanclifi- 
ed  by  efficacious  grace,  aliens  from  the  Common- 
wealth of  IfraeUftr angers  from  the  covenants  of 
promife-y  having  no  hope,  and  without  God  in  the 
world. — A  more  wretched  and  forlorn  conditioa 
can  hardly  be  imagined.  They  are  dead  in  trek 
paffes  and  fins.  They  are  deftitute  of  the  prin- 
ciples of  true  holinefs,  or  the  power  of  fpiritual 
life. — Like  the  inanimate  lifelefs  body — held  in 
the  deep  of  death,  they  are  without  any  motions 
of  fpiritual  life  towards  God  or  heavenly  glories. 
—- If  they  had  any  meafure  or  degree  of  a  really 
holy  temper,  or  fpiritual  life,  it  would,  we  may 
fairly  prefume,  never  be  loft,  or  extinguifhed, 
but  be  preferved  until  the  day  of  Chrift,  when 
all  will  berewarded  according  to  their  character 
and  works.  M 

Perhaps,  no  one  doctrine  is  fo  much,  and  fo 
often  infilled  upon,  in  facred  Writ,  as  the  per- 
ifhing  condition  of  fmners.  And,  there  is  no 
one,  mofl  certainly,  that  has  been  fo  much  oV 


i6 


nied,  or  that  is  fo  humiliating.  It  dire&ly  mil- 
itates againft  our  natural  pride,  and  thofe  high 
notions  of  our  dignity,  of  which  we  are  fo  apt 
to  boaft. — A  patient  and  candid  hearing  is 
therefore  requefted. — —There  can  be  but  two 
notions  of  our  ftate  before  renewed  by  faving 
grace  :  one  is  that  we  have  no  really  holy  princi- 
ple of  fpiritual  life,  in  any  degree,  however  fmall ; 
and  the  other  that  we  have.  All  the  various 
ideas  and  ways  of  reprefenting  our  condition  be- 
fore regeneration,  which  have  been  adopted  by 
different  writers  or  feds,  are  refolvable  into  one, 
or  the  other  of  thefe.  And,  that  the  fcripture 
is  moft  clear  and  abundant,  in  the  proof,  that  we 
are  altogether  deftitute,  as  we  are  by  nature,  of 
the  true  principles  of  holinefs  or  of  fpiritual  life, 
no  one  who  impartially  weighs  what  it  offers, 
can,  it  is  conceived,  call  in  queflion.  No  words 
are  more  full  than  thefe,  aliens  from  the  common- 
wealth of  Ifrael^Jlr  angers  from  the  covenants  of 
promife,  having  no  hope  and  without  God  in  the 
wsrld* 

The  reafon  why  any  reject  altogether  the  Gof- 
pel,  or  reproach  it  as  a  mere  ficlion,  is  becaufe 
they  believe  that  the  light  of  natural  reafon  or 
confcience  is  entirely  adequate  to  the  purpofes 
of  difcovering  our  duty,  in  its  full  extent,  and 
guiding  us  fafe  to  happinefs. — And  the  reafon, 
alfo,  why  others*  who  profefs  to  believe  it,  have 
fwerved  fo  far  from  its  pure  do&rines,  is  a  di& 
belief  of  the  loft  condition  of  man,  or  his  being 
wholly  under  the  power  and  dominion  of  fin. — 
Though  it  be  acknowledged,  that  the  world  of 
mankind  cannot,  by  mere  natural  reafon  and 
wifdom,  attain  to  a  true  and  faving  knowledge 


*7 

<&i  God  ;  yet  it  may  be  very  ufeful  to  enquire 

how  far  the  light  of  nature  can  go. And,  we 

readily   allow,    that     the   light  of  nature  and 
common  reafon  may  teach   us  fome  things  con- 
cerning the  being  of  God.     That  he  doth  exift, 
the    whole  univerfe  is  a  clear  demonftration. 
Sun,  moon  and   ftars  declare   that  the   hand 
which   made  them   is  divine.     Every  thing  a- 
tound  us,  and  above  us  lead    us  to  the  Creator. 
The  dawning  and  dying  light  equally  proclaim 
the  divine  exiilence.     Let  a  man  but  reafon  on 
the   nature  of  caufe   and    effect,  and  he  cannot 
withhold  his  arTent  from  this  proportion,  there 
doth   exiif  fome  great  intelligent  caufe  of  all 
things,  both  in  the  natural  and   moral  world. 
Indeed,   after  opening  our  eyes  on  the  beauties 
of  Creation,  it  is  an  infinitely  greater  abfurdity 
not  to  believe  in  the  divine  exiftence,  than  not 
to  believe  our  own.     In  reafon' s  ear,  all  nature 
from  the  higheft  to  the  lowed,  cries  aloud  that 
there  is   a  God.      Becaufe  that  which  may  be 
known  of  God,  is  manifeft  in  them  for  God  hath 
jhewed  it  unto  them*     For  the  invi/ible  things  of 
him  from  the  creation  of  the  world  are  clearly feen9 
being  underflood  by  the  things  that  are  made^  even 
his  eternal  power  and  Godhead. — The  Pfaimifl 
hath  a  mod  lofty  and  fublime  paifage  to  the  fame 
effect :  The  heavens  declare  the  glory  of  God ; 
and  the  firm.vmnt  Jheweth  his  handy  work.     Day 
unto  day  uitereth  fpeech,  and  night  unto  night  Jhew- 
eth knowledge*     There  is  no  fpeech  nor  language 
where  their   voice  is  not  heard.     Their  light  is 
gone  out  through  all  the  earth  and  their  words  to 
the  end  of  the  world*     It  feems  impoffible  for  any, 
in  the  exercife  of  reafon,  to  deny  the  being  of  a 
God  >  and  of  courfe,   none  can  have  any  valid 
C 


1 8 


excufe  for  refuting  to  admit  this  firft  principle 
of  all  religion.  The  very  frame  of  our  bodies— 
the  ftructure  of  the  human  mind — the  curious 
and  exquifite  formation  of  every  animal  or  in- 
fect cannot  fail  to  convince  us,  that  there  doth 
exift  an  Almighty  Creator.  Every  houfe  is  built 
by  fo?ne  man,  but  he  that  built  all  things  is  God, 
The  worlds  rolling  on  high — the  wonderful  rev- 
olution—the grandeur, — the  diftance, — the  fize 
of  the  heavenly  bodies — the  beautifully  variega- 
ted canopy  of  heaven,  which  cannot  but  pleafe 
and  aftonifh  us,  when  we  open  our  eyes  to  be- 
hold it,  prove,  beyond  all  contradiction,  that 
there  is  a  God.  The  light  of  reafon  is  fufficient 
to  teach  us,  then,  the  divine  exiftence.  Accor- 
dingly we  find  that  God  never  fent  a  meflenger 
to  declare  or  reveal  this  to  us ;  or  would  have  a 
miracle  wrought  to  eftablifh  it.—And  there  is 
none  but  the  fool  in  his  heart  can  fay  there  is  no 
God.  If  any  men  claiming  to  be  phiiofophers 
have  been  found  to  be  fpeculative  atheifls,  it  is 
owing  to  their  having  perverted  reafon,  by  their 
fophiftical  arguments,  and  metaphyfical  reveries. 
If  barbarous  nations  and  tribes  of  men  have  been 
difcovered,  in  remote  parts  of  the  world,  where 
it  appeared  that  they  had  no  idea,  at  all,  of  a 
fupreme  being,  it  is  to  be  afcribed  not  to  the  in- 
fufficiency  of  nature's  light,  but  to  their  ftupid 
inattention  to  that  light. 

2.  The  light  of  reafon  is  fufficient  to  give  all 
mankind  fome  knowledge  of fome  of  the  attri- 
butes of  the  divine  nature.  The  heathen  world 
may  know  from  the  things  that  are,  the  wifdom, 
power,  and  goodnefs  of  the  Deity.  If  natural 
reafon   can  difcover  the  being  of  God,  by  its 


*9 

^vn  refearehes,  it  can  alfo,  difcover  fome  of  the 
attributes  of  his  being  ;  fuch  as  his  Almighty 
power,  infinite  wifdom  and  boundlefs  goodnefs. 
The  very  idea  of  a  divine  exiftence  implies,  a 
glorious  exiftence — a  neceflary  and  eternal  ex- 
iftence. It  feems  to  be  a  clear  dictate  of  reafon 
that  if  he  exift  at  all,  he  mud  exift,  in  fuch  a 
manner,  as  no  other  being  doth  or  can,  by  an 
abfolute  neceftity  of  nature :  that  he  mult  be 
omniprefent— or  every  where,  at  one  and  the 
fame  time :  be  excluded  from,  and  confined  to 
no  fpace.  Reafon  teaches  that  he  inhabits  the 
infinitude  of  fpace. — If  he  be  the  firft  caufe  and 
Maker  of  all  things,  he  muft  be  independent, 
alfufficient  and  unoontroulable ;  he  muft  be  in- 
finitely the  greateft  of  all  beings.  Plato,  a  hea- 
then philofopher  who  has  uttered  more  wife  and 
juft  fayings  about  the  nature  of  the  Supreme 
Being  than  any  one  of  the  antient  fages,  fpeak- 
ing  of  the  divine  omniprefence,  or  ubiquity  of 
the  Godhead,  fays,  he  is,  "  a  Circle  whofe  cen- 
tre is  every  where,  and  whofe  circumference  is 
no  where." *  That  he  muft  be  omnifcient,  or 
poflefled  of  infinite  knowledge,  is  a  neceffary 
confequence  of  his  omniprefence. — And  reafon 
is  likewife  able  to  prove  his  Eternity.  For  if 
he  made  all  things,  he  muft  be  before  all,  and 
above  all, — that  is,  muft  be  eternal.  Hence  we 
find  the  greateft  Lights  in  the  pagan  world,  when 
they  are  fpeaking  of  their  celeftial  Divinities,  ufe 
the  epithets  eternal — immortal — omnipotent.  This 
is  a  full  proof  that  reafon  teaches  man,  if  duly 
improved,  that  eternity,  almighty  power,  and 
wifdom  were  fome  of  the  perfections  of  God. 
And  the  incomprehenfibility  of  thefe  attributes 
is  no  evidence  that  reafon  does  not  difcover  their* 


SO 


to  be  perfections  of  the  divine  exiflence..  Far 
exalted,  indeed,  above  all  finite  comprehenfion 
is  the  felf-exiftenfc — necefiarily  exilient — inde- 
pendent— all-fufiicient — omnipresent  God.  All 
nature  is  but  a  temple  made  by  him,  and  filled 
with  his  prefence.  Heaven  is  his  throne,  and 
the  earth  his  footftool.  His  power  is  infinite.. 
Wherever  we  turn  our  eyes,  we  cannot  help  be- 
holding the  difplays  of  it.  The  heavens  declare 
its  glory.  All  things,  in  Creation  and  Provi- 
dence, fpeak  forth  its  greatnefs.-— Enough  may 
be  feen,  in  the  occurrences  of  human  life,  to  fatif- 
fy  all  men,  even  where  the  light  of  the  Gofpel 
has  never  mined,  that  the  Deity  beart  long  with 
his  creatures ;  and  that  he  rules,  in  his  divine 
greatnefs  and  majefty,  among  the  nations.  They 
cannot,  if  they  only  exercife,  in  a  proper  man- 
ner their  rational  faculties,  but  know,  that  he  is 
their  preferver,  and  the  benefactor  of  the  world, 
who  difpenfes  his  favors,  with  a  liberal  hand,  to 
all  men.  Accordingly  the  Apoflle  Paul,  when 
the  Priefts  of  Jupiter,  at  the  City  of  Lyflra, 
would  have  done  facrifice,  or  paid  divine  hon- 
ours to  him  and  Barnabas,  as  divinities,  fuppo- 
fing  that  the  Gods  were  come  down  in  the  like- 
nefs  of  men,  bid  them  defift,  and  told  them  who 
alone  was  the  proper  object  of  religious  hom- 
age ;  and, that, in  the  courfe  of  his  Providence,  he 
%ad  given  fumcient  tokens  of  his  preferving  care 
and  bounty  :  hying,  Jirs.  why  do  you  thefe  things  ? 
we  alfo  are  men  of  like  paflions  with  you,  and  preach 
unto  you  that  yejhould  turn  from  thefe  vanities  unto 
the  living  God  which  made  heaven,  and  earth,  and 
the  Sea,  and  all  things  that  are  therein.  Who  in 
times  paHfuffered  all  nations  to  walk  in  their  own 
ways.     Neverthelefs  he  left  not  himfelf  withmt  a 


21 


tvitnefs,  in  that  he  did good \  and  gave  us  rain  from 
heaven  and fruitful 'Jeofails  ->  filling  our  hearts  with 
food  and  gladnefs. 

3.  The  light  of  reafon,  and  confcience,  which 
lad,  all  mankind  have,  and  which,  alfo,  is  effen- 
tial  to  moral  agency  and  accountablenefs  to  God, 
farther  teaches  all  men  that  worjhip  and  obedi- 
ence are  due  from  the  Creature  to  the  Creator. 
Every  rational  creature,  throughout  ail  worlds, 
is  indilpenfibly  bound  by  the  very  laws  of  his 
exiftence,  to  pay  reverence  and  honour,  worlkip 
and  fear,  gratitude  and  obedience  to  the  author 
of  the  Univerfe.  If  reafon  can  only  once  dif- 
cover  that  there  doth  exiil  an  almighty,  firft, 
intelligent  Caufe  of  all  things — and  that  he  is 
porTefTed  of  fuch  attributes  as  wifdom,  goodnefs, 
omniprefence  and  omnifcience,  its  voice  will  call 
all  men  to  pay  divine  honours  to  this  great,  eter- 
nal, almighty  Being.  It  will  inform  us,  that 
fuch  perfections  as  inhere  in  his  nature,  neceiTa- 
rily  claim  from  all  men,  homage  and  fubmiffion. 
Had  we  no  divine  revelation,  or  fuppofe  God 
never  gave  one  to  man,  at  all,  but  had  left  him 
to  the  mere  light  of  his  own  mind  to  find  out 
the  paths  of  duty  and  of  felicity,  we  mould  be 
indifpenfibly  obliged  to  pay  honor  and  homage 
to  the  ruler  of  the  world.  If  we  can  prove  that 
he  made  us,  and  is  the  Creator  of  all  things,  we 
can,  alfo,  prove  that  we  ought  to  fear,  reverence 
and  worfhip  him.  That  the  Maker  of  the  world, 
the  Father  of  our  fpirits  and  former  of  our  bo- 
dies, deferves  our  grateful  acknowledgements 
and  devout  adorations,  is  one  of  the  mod  obvi- 
ous dictates  of  reafon.  Before  we  can  deny  this, 
we  muft  have  perverted  our  reafon,  or  (hut 'out 


eyes  upon  a  very  plain  truth.  We  can  prove, 
from  reafon,  the  obligation  to  pay  divine  hoiL- 
ours  to  God,  as  clearly  as  we  can  the  duty  of 
juftice  between  man  and  man — the  offices  of  hu- 
manity-— and  kindnefs — or  any  part  of  morality. 
And,  by  fimilar  arguments.  Our  obligations  to 
moral  Virtue — to  do  juftly  and  and  love  mercy, 
to  fpeak  the  truth  and  to  relieve  diftrefs,  refult 
irom  the  relation  we  lland  in,  towards  each  oth- 
er. Man  bears  fuch  a  relation  to  man  that  he  is 
bound  to  be  juft,  faithful,  tender-hearted  : — to 
mitigate  the  grief  which  he  beholds,  if  in  his 
power,  and  to  advance  the  welfare  of  fociety. 
We  are  all  brethren.  We  had  our  beings  from 
one  divine  Author.  We  participate  of  the  fame 
common  nature.  We  are  expofed  to  the  fame 
calamities,  and  are  Candidates  for  an  endlefs 
exiftence,  beyond  the  grave.  We  are,  therefore, 
bound,  by  our  very  make  and  ftation,  in  the 
univerfe  of  the  Almighty,  to  certain  moral  du^ 
ties  to  each  other.  Thele  moral  duties  cannot 
be  omitted  or  violated  without  high  criminality. 
Our  obligations  to  pay  divine  homage  to  God, 
in  the  fame  manner,  refult  from  the  relations  in 
which  we,  as  rational  Creatures,  lland,  towards 
him,  the  greateft  and  befl  of  all  beings.  He  is 
our  Creator — our  Preferver— our  Benefactor. 
He  is  the  fovereign  Lord,  legiflator,  all-wife  dif- 
pofer,  and  proprietor  of  the  world.  The  earth  is 
the  Lord's  and  the  fulnefs  thereof \  the  world  and 
they  that  dzueil  therein.  As  he  bears  fuch  rela- 
tions, reafon,  by  its  own  exertions,  without  any 
foreign  affiftance,  teaches  all  men  to  revere— to 
rruft  in — and  to  pay  "divine  worfhip  to  him.  To 
render  unto  God  the  things  that  belong  to  him^ 
is  as  much  an  exercife  ef  juftice,  as  to  render  un- 


to  man  the  things  that  belong  to  him.  A  fyftem 
of  morals  which  excludes  the  worfhip  of  the  Dei- 
ety,  or  the  duties  which  we  owe  him,  is  as  eflen- 
tially  defective  and  as  repugnant  to  reafon,  as  if 
it  excluded  all  the  duties  of  the  focial  life,  or 
which  man  owes  to  man. — Agreeably  to  this, 
we  find  all  the  pagan  world,  who  admitted  the 
being  of  a  God,  paying  divine  honours,  of  fome 
kind,  to  their  fancied  Divinities.  Their  mifta- 
king  in  the  object  of  worfhip  and  the  manner, 
does  not  weaken  the  force  of  the  argument.  It 
only  proves  the  abfolute  need  of  a  divine  Reve- 
lation to  inftrud  us,  in  the  alone  proper  objed  of 
all  religious  adoration  and  praife,  the  one  living 
and  true  God,  and  the  manner  in  which  we  may 
acceptably  ferve  him.  Almoft  all  the  writers  of 
pagan  antiquity,  who  have  come  down  to  us, 
and  have  not  been  buried  in  the  rubifh  of  time, 
in  fome  part  of  their  writings,  either  fpeak  of,  or 
recommend  worfhip  to  their  Gods — or  the  di- 
vinities acknowledged,  in  the  refpeclive  Coun- 
tries where  they  lived.  This  all  know  who  have 
read  them.  I  fhall  mention  but  one  particular 
inflance,  and  that  is  of  a  Prince  famed  for  his 
greatnefs  and  amiable  virtues ;  Xenophon  in- 
forms us,  that  what  Cyrus  the  great  preferred 
before  all  other  things  was  the  worfhip  of  the 
Gods.  Upon  this,  therefore,  he  thought  him- 
felf  obliged  to  beftow  his  fir  ft  and  principal  care. 
He  began  by  eftablifhing  a  number  of  Magi,  to 
fing  daily  a  morning  fervice  of  praife  to  the  hon- 
our of  the  Gods,  and  to  offer  Sacrifices,  which 
was  daily  pra&ifed  among  the  Perfians  to  Suc- 
ceeding ages. — 

That  natural  reafon,   or  the  very   nature  of 
things,  points  out  the  obligations  of  divine  honv 


24 

age,  is  plain  from  the  appeal  made  by  the  fu - 
preme  Being,  in  the  following  words  ;  a  fori 
honour eth  his  father?  and  afervant  his  majier$ 
If  then  I  be  a  Father?  where  is  mine  honour  ?  And 
if  I  be  a  M after?  where  is  my  fear  ?  faith  the  Lord 
of  ho/Is. .-^- -The  anxious  enquiry  of  the  awakened 
confcience  is,  wherewith  jhall  I  come  before  the 
Lord?  and  bow  my f elf  before  the  high  God  ?  Shalt 
I  come  before  him  with  burnt  offerings?  with  calves 
ofu  year  old  ?  Will  the  Lord  be  f  leafed  with  thou- 
fands  of  rams?  or  with  ten  thoufands  of  rivers  of 
oyl  ?  Shall  I  give  my  firft  born  for  my  trarfgrejf 
ion?  the  fruit  of  my  body  for  the  fin  of  my  foul  ? 
The  folicitude  is  not  whether  the  rational  crea^ 
ture  ought  to  worfhip  andferve  the  Deity  ;  but 
how  he  is  acceptably  to  worfhip  and  ferve  him  ; 
in  what  manner  he  will  be  worshipped.  And, 
here,  as  will  be  foon  proved,  natural  reafon  fails 
us.  It  cannot  teach  us  the  way,  in  which  we 
are  to  worfhip  and  ferve  God* 

4.  The  light  of  reafon  and  the  confcience  of 
mankind,  moreover,  give  fome  faint  and  glim- 
mering profpect:  of  a  future  flate.  Confcience 
and  reafon  are  different  faculties  and  powers. 
Confcience  is  that  moral  reflecting  power  in  the 
foul,  that  refpe&s  right  and  wrong,  good  and 
evil ;  or  it  is  the  moral  fenfe  ;  or  a  fenfe  of 
right  and  wrong.  That  all  mankind  have  this 
fenfe,  unlefs  by  along  courfe  of  fmning  and  per- 
verfe  reafoning,  they  have  ftupified  it,  no  one 
ever  did  deny,  or  difpute  ;  or  can  difpute,  when 
he  either  infpects  the  operations  of  his  own  mind, 
or  recollects  that  Chrift  is  reprefented  as  the  true 
Light?  that  light  eth  every  mail  that  comet  h  into  the 
world.     He,  as  Creator,  has  given  to  every  man 


*5 

the  light  of  reafon  and  confclence  ;  otherwife 
man  could  not  be  a  moral  agent,  or  accountable 
creature,  any  more  than  the  brutal  world.  And., 
that  the  heathen  have  this  light  of  Confcience, 
the  Apoftle  to  the  Romans  exprefsly  declares. 
And  when  the  Gentiles  which  have  not  the  law, 
do  by  nature  the  things  contained  in  the  law,  thefe 
having  not  the  law*,  are  a  law  unto  themfelves, 
which  foew  the  works  of  the  law  written  in  their 
hearts,  their  Confclence  alfo  bearing  wiinefs,  and 
their  thoughts  mean  while  accufing  or  elfe  excufing 
one  another.  All  men  have,  and  muflhave  a  Con* 
fcience  ;  a  fenfe  of  right  and  wrong  in  moral 
things  ;  an  accufer  when  they  do  evil,  and  an  ex- 
cufer  when  they  do  well. — Ifthoudo  well,jhalt  thou 
not  be  accepted  f  Who  is  he  that  will  harm  you,  if  ye 
be  followers  of  that  which  is  good  ?  Now  this  Con- 
fcience  points  out  an  hereafter  to  man.  There 
is  fome  thing  in  the  Soul  that  always  looks  for- 
ward to  another  flare  of  exiftence,  and  upward 
to  a  fuperior  power,  confcious  of  his  avenging 
arm  when  we  do  evil,  knowingly  and  habitually 
— feeling  that  all  its  exercifes  and  mofl  fecret 
movements  are  open  to  an  omnifcient  eye* 
That  there  will  be  an  hereafter,  a  world  of  re- 
tribution is  the  voice  of  nature. — • 

The  light  of  reafon,  or  the  knowledge,  which 
we  may  attain  by  the  exercife  of  our  reafoning 
faculties,  gives  all  men  fome  feeble  and  diftant 
glimmerings  of  another  life,  after  this,  where 
the  good  will  be  rewarded,  and  the  wicked  pun- 
ifhed.  Man  feems  to  wifh  to  exift  longer,  and 
ltill  longer.  He  cheriihes  the  fond  defire  of 
immortality.  He  lhrinks  back  from  the  bare 
thought  of  annihilation.     Not  to  be  is  an  idea 

D 


26 


indefcribably  painful-  But,  without  a  divine 
revelation,  reafon  only,  as  it  were,  carts  a  wifh- 
f  ul  glance  over  into  another  world. — It  is  mat- 
ter of  fact,  that  the  wifeft  and  bell  among  the 
learned  Greeks  and  Romans  rather  hoped,  than 
believed,  that  there  will  be  a  future  Hate — Cice- 
ro, the  prince  of  Roman  Eloquence,  who  was  at 
once  an  orator,  a  moraliil,  a  phiiofopher,  and 
theologian,  in  one  of  his  learned  works,  funis 
up  all  that  the  moft  celebrated  philofophers  of 
his  own  time,  and  earlier  days,  had  faid  or  writ- 
ten on  the  grand  fubject  of  the  immortality  of 
the  foul.  He,  in  a  lengthy  dialogue,  ingeniouf- 
ly  exhibits  all  that  the  philofophers  had  faid  for, 
or  againft  it*  Andr  he  clofes  all,  with  this  re- 
markable faying,  "  that  he  rather  hoped  than  be- 
lieved, that  there  was  another  ftate  of  being  af- 
ter this.'>— -Reafon^.  then,  only  conjectures  about 
an  Eternity.  But  the  immortality  of  the  foul  is 
ueceifary  to  all  religion.  To  talk  of  religion,  if 
we  be  not  to  exift  hereafter — if  we  be  to  fall  in- 
to nothing  at  death,  and  mall  fleep  eternally  in 
the  grave,  is  the  greatefl  abfiardity.. — Reafon, 
then,  leaves  us  much  in  die  dark,  on  a  point  fo 
important,  as  that  of  a  future  ftate.  "What  fol- 
ly and  madnefs,  then,  to  prefer  the  boafted  ora- 
cles of  reafon  to  the  clear  light  of  divine  revela- 
tion ! — We  (land  in  perifhing  need  of  a  fafer 
guide,  in  our  voyage  through  this  tempeltuous 
Sea  of  life.  And  to  refufe  a  perfect  directory, 
the  Chart  of  life,  is  like  the  mad  feaman,  who 
ftiould  venture  to  traverfe  the  wide  extended  o- 
cean  without  a  Compafs  by  which  to  fleer  his 
courfe.  While  making  our  voyage  through  life, 
we  do  not  fail  on  a  pacific  Ocean.  We  need 
all  the  help  therefore  we  can  procure.     And  hap- 


*7 

py,  if  we  may  but  reach  the  haven  of  eternal 
reft!  'In  our  enquiries  on  this  fubjec~t,  whether 
there  be  any  principle  in  man,  by  whatever  name 
it  may  be  called,  which  is  adequate  to  all  the  pur- 
pofes  of  his  falvation,  or  a  fufficient  guide  in 
matters  of  faith  and  practice,  we  will  give  all 
the  credit  to  the  reafon  and  confcience  of  man- 
kind, which  can  be  given,  confidently  with  fact, 
and  the  page  of  hiitory.  The  light  of  reafon 
can  no  further  go,  than  I  have  conceded,  it  is 
apprehended.  And,  that  it  did  no  further  go, 
in  matters  of  religion,  among  the  moil  learned 
and  civilized  heathen  nations,  I  appeal  to  all, 
who  have  ever  read  their  hiftory.  What  the 
light  of  reafon  is  able  to  do,  on  moral  subjects, 
will  be  ftated,  in  the  progrefs  of  our  argument* 
in  its  proper  place. — 

We  proceed — as  was  propofed — - 

XL  To  point  out  the  insufficiency  of  reafon,  in 
things  of  a  moral  and  religious  nature,  in  thole 
refpe&s,  which  are  not  only  important,  but  ne- 
ceflary. — And,  here,  it  will  appear  that  man- 
kind, while  without  Chrijl,  are  without  hope  and 
without  God  in  the  world,  withan  evidence,  I  truft, 
convincing  to  every  candid  and  honeft  enquirer 
after  truth   and  duty. — And., 

i.  The  light  of  nature  and  highefl  wife 
of  mankind,  cannot  attain  to  fuch  a  clear  know- 
ledge  of  God  as  is  necelTary  to  falvation.     What 
God  is,   and  who  they  are  that  have  true  * 
formity  to,  and  communion  with  him,  are  q 
tionsof  thegreateft  importance  in  Religion.   And, 
they  are  quellions  which  have  been  as  little  un- 
deritood,  and  perhaps  as  much  unapprehended, 


28 


by  mankind,  in  general,  as  aimoft  any  which 
have  been  difcufTed.  Though,  as  St.  Paul  ob- 
ferves,  the  invifible  things  of  God  be  clearly  dif- 
played  by,  and  to  be  underflood  from  the  vifible 
Creation,  fo  that  thofe  are  without  excufe,  who 
have  not  the  knowledge  of  God  from  the  light 
of  nature  alone,  yet  the  heathen,  after  all  their 
laborious  refearches,  have  not  obtained  this 
knowledge.  Upon  a  fair  trial  of  human  reafon, 
in  matters  of  religion,  under  the  greateft  im- 
provements of  natural  and  moral  philofophy, 
the  world  by  wifdom  knew  not  God,  So  far  from 
it,  that  the  moft  learned  nations,  and  the  greateft 
adepts  in  the  fublime  myfieries  of  divinity,  in  the 
pagan  world,  have  been  fo  vain  in  their  imagina- 
tions, as  we  are  told,  and  their  foolijh  hearts  were 
fo  darkened,  that  they  have  represented  and  wor- 
shipped, the  glorious  incorruptible  God,  by  ima- 
ges made  like  to  corruptible  man,  and  to  the 
meaneft  and  moft  defpicabie  creatures,  in  the  an- 
imal kingdom.  They  have  attributed  to  what 
they  worfhipped  as  God,  all  the  weaknefTes  and 
vices  of  fallen  and  depraved  man— Pride — En- 
vy— Cruelty — Revenge — and,  even,  Intem- 
perance, and  LEWDNESS. 

Not  only  among  the  heathen,  but  even  in  the 
moft  enlightened  parts  of  the  chriitian  world, 
there  ever  have  been,  and  ftill  are,  in  many,  ve- 
ry grofs  mifapprehenfions  concerning  the  divine 
characlei,  as  well  as  concerning  the  nature  of 
true  religion. — How  grofsly  ignorant  the  moil 
enlightened  of  the  heathen  were  with  regard  to 
God,  and  how  much  they  were  plunged  into 
Strange  and  abfurd  idolatries  and  pollutions,  we 
read,  in  the  following  paifage  of  infpired   truth. 


29 

Prof  effing  themfehes  wife,  they  became  fools,  and 
chznged  the  glory  of  the  incorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  birds,  and 
four-footed  beafls  and  creeping  things.  Not  only 
the  common  people,  the  vulgar,  but  their  wifed 
men — their  orators,  philofophers  and  legidators 
did  this. — They  were  even  worfe,  than  the  vul- 
gar. Does  this  look  like  reafon's  being  a  fuffi- 
cient  guide  in  matters  of  religion,  or  man's  ha- 
ving any  principle  within  him  by  whatever  name 
it  may  be  called,  which  is  able  to  lead  him  to  the 
faving  knowledge  of  God  ?  In  order  to  know 
God,  fo  as  to  be  faved,  we  mud  know  him  as  he 
is  ;  the  one  only  living  and  true  God.  None 
but  he  himfelf  can  tell  us  what  he  is.  This  he 
hath  mod  plainly  done  in  his  holy  word.  The 
fcriptures,  which  were  fpoken  and  penned  by 
the  fpecial  influence  and  infpiration  of  the  holy 
Ghoft,  declare  to  us  what  and  who  God  is. 
We  only  know  him,  in  a  faving  manner,  when 
we  know  him,  as  glorious  in  holinefs,  won- 
derful in  works,  and  fearful  in  praifes  : — as 
the  greated,  the  wifed  and  bed  of  all  beings ; — as 
a  fin-hating,  and,  at  the  fame  time,  fm-par- 
doning  God  ; — -as  infinitely  gracious  and  mer- 
ciful. We  mud  fee  him  as  infinitely  excellent 
and  tranfeendantly  glorious,  as  infinitely  amiable 
and  worthy  of  all  poflible  praife  and  adoration. 
He  is  goodnefs  and  benevolence  itfelf.  He  is 
poifefTed  of  all  natural  and  moral  perfections. — 
And,  Jefusfaid,  why  callefi  thou  me  good  ?  there 
is  none  good,  but  one  that  is  God,  He  is  a  being 
of  impartial,  univerfal  and  infinite  benevolence. 
Reafon  cannot  tell  us  what  the  true  moral  char- 
acter of  God  is. — This  revelation  alone  teaches 
lis.    And  we  cannot  be  happy  with,  unlefs  we 


3^ 


know  the  true  God — and  how  he  will  be  wor- 
fhipped — how  he  can,  and  will  accept  of  us — 
how  we  may  live  to  his  divine  approbation. 
The  light  of  reafon  cannot  lead  us  into  this  true 
and  faving  knowledge  of  God.  It  is  above  all 
that  reafon  ever  did,  or  can  do.  Says  Paul  to 
the  learned  Athenian  philophers  and  judges— 
for  as  I  pa  (fed  by,  and  beheld  your  devotions,  I  found 
an  Altar  with  this  infcript'wn  to  the  unknown 
God,  him  therefore  whom  ye  ignorantly  worjhip 
declare  I  unto  you.  Chrift,  as  the  great  teacher 
come  from  God,  alone  gives  us  the  faving 
knowledge  of  the  fupreme  Jehovah.  Whofoever 
den'uththefon,  the  fame  hath  not  the  father  :  All 
things,  fays  he,  are  delivered  unto  me  of  my  father  ; 
and  no  man  knoweth  the  fen  but  the  father,  neither 
knoweth  any  man  the  father,  five  the  f on,  and  he 
to  whomfoever  the  f on  will  reveal  him.  The  gof- 
pel  or  chriftianity  alone  gives  us  a  faving  know- 
ledge of  the  one  only  living  and  true  God. — The 
divine  character  is  to  be  known  only  from  a  di- 
vine revelation.  If  it  could  be  difcovered  with- 
out a  divine  revelation,  or  by  the  higheft  efforts 
of  reafon— how  could  a  divine  revelation  be  abfo- 
lutely  neceflary  ? — The  elfential  glories  therefore, 
and  perfections  of  the  Deity  cannot  be  difcovered 
by  natural  reafon  : — thofe  glories  and  perfections 
which  make  him  what  he  is,  or  conllitute  his  in- 
finite moral  amiablenefs  and  tranfeendant  excel- 
lence, and  worthinefs  to  receive  from  all  intelli- 
gent creatures  all  the  fer vices,  which  they  are 
capable  of  rendering  unto  him.  He  is  light,  all 
beauty  and  glory,  and  in  him  is  no  darknefs 
at  all.  But  the  human  mind  is  darkened  by  fin„ 
The  depravity  of  the  heart  brings  on  blindnefs 
of  mind  to  the  fpiritual  beauty  and  glory  of  the 


31 

divine  character. — Having  the 'under/landing  dark- 
ened, being  alienated  from  the  life  of  God,  through 
the  ignorance  that  is  in  them,  becaufe  of  the  blind- 
nefs  of  their  hearts.  What  abfurd  and  eflential- 
}y  erroneous  apprehenfions  of  the  nature  aad 
perfections  of  the  God  of  Ifrael  had  the  Syrians, 
in  the  following  propofal  of  theirs  I  And  thefer- 
vants  of  the  king  of  Syria f aid  unto  him,  their  Gods9 
are  the  Gods  of  the  hills  ,  therefore  were  they 
Jlro7igcr  than  we  :  but  let  us  fight  againfl  them  m 
the  plain  andfurely  we  J* hall  be flronger  than  they* 
Thefe  heathen  knew  as  much  about  the  true 
God,  as  heathen  in  general.  They  fuppofed  the 
God  of  Ifrael  was  only  a  local  and  tutelary  di- 
vinity, who  had  taken  the  people  of  Ifrael  under 
his  peculiar  patronage.  But  the  Jehovah  of  the 
Jews  was  altogether  different  from  any  of  the 
Idol-gods  of  the  Gentiles. — And  he  muff,  by  his 
own  revelation,  inform  us  of  his  real  character 
and  effential  moral  glories. 

2.  Our  rational  powers  and  confeience,  un~. 
der  the  highefl  cultivation,  unaffifted  by  a'  di- 
vine revelation,  cannot  inform  us  what  kind  of 
worfhip  and  obedience  is  to  be  paid  to  the  true 
God.  One  of  the  difciples  of  Socrates,  that 
great  light  of  the  pagan  world,  defired  informa- 
tion from  his  Matter  concerning  fome  difficulties 
attending  prayer  ;  and  above  all,  particular  re- 
quells  made  to  God,  which  have  proved  injuri- 
ous to  the  petitioners  when  granted*  The  phi- 
losopher owned  himfelf  utterly  unable  to  fatis fr 
the  difciple  upon  this  head,  and  concludes  with 
thefe  remarkable  words,  "  We  mult  continue 
in  our  ignorance,  till  it  fhall  pleafe  God  to  fend 
a  perfon  into  the  world  to  give  us  full   inform*- 


tion  concerning  our  duty."  The  light  of  mere 
reafon,  as  proved  in  another  part  of  this  dif- 
courfe,  teaches  all  men,  over  the  whole  face  of 
the  globe,  provided  they  duly  hearkened  to 
it,  and  cultivated  it,  that  they  ought  to  honour 
and  worfhip  the  divine  Being.  But  it  cannot 
tell  what  fort  of  homage  he  will  accept,  or  how 
we  are  to  worfhip  him.  He  alone  can  fatisfy  us, 
on  this  moft  material  point — a  point  of  fupreme 
importance.  He  muft  tell  us,  in  what  way,  we 
are  to  pay  divine  honours  to  his  glorious  Majef- 
ty.  He  dwells  not  in  temples  made  with  hands, 
neither  is  worfhipped  by  men's  hands  as  though 
he  needed  anything  from  us.  For  he  can  nei- 
ther be  inriched  by  our  fervices,  nor  impoverifh- 
ed  by  the  want  of  them. — With  regard  to  the 
worfhip  of  the  heathren,  St.  Paul  has  thefe  re- 
markable words  ;  Becaufe  that  when  they  knew 
God,  they  glorified  him  not  as  God,  neither  were 
thankful,  but  became  vain  in  their  imaginations,  and 
their  fooli/b  heart  was  darkened.  All  their  rites 
and  forms  of  worfhip  were  abfurd,  unworthy  of 
the  divine  nature,  and  difgraceful  to  ours.  It 
may  be  proper  here,  to  mention  fome  flriking 
inftances  of  flrange  and  cruel  methods  of  wor- 
ship, as  a  fpecimen  of  man's  natural  ignorance 
of  the  right  way  of  honouring  and  ferving  God. 
The  Idol  Baal,  in  fcripture  mentioned  fo  often, 
was  worfhipped  by  acts  of  cruelty,  which  the  fot- 
tifh  worfhippers  inflicted  upon  themfelves.  So 
defirous  of  eafe  are  mankind,  and  fo  averfe  to 
pain  that  we  fhould  rationally  conclude,  that  no 
methods  of  tormenting  themfelves  could  be  in- 
troduced into  their  religious  worfhip  of  their 
Idols.  But  the  deluded  Idolaters,  inpaying  their 
homage  to  Baal,   cut  and  wounded  their  own 


33 

fiefh— gamed  and  mangled  themfelves  to  pleafe 
their  Idol  And  tlicy  cried  aloud \  and  cut  them- 
felvcs,  after  their  MANNER,  with  knives  and 
lancets  till  the  blood  gufljcd  out  upon  them. — The 
Idol  Moloch  was  worfb.ipped  by  acts  of  the  dran- 
geft  and  mod  unnatural  cruelty. — Parents  facri- 
ficed  their  children  to  this  Idol ;  and,  it  has  been 
very  common  for  parents  to  appeafe  the  anger  of 
their  fancied  Gods,  by  facrificing  their  tender 
offspring. — How  contrary  to  reafon — to  nature  ! 
The  image  of  Moloch  was  made  of  brafs,  in  a 
hideous  fhape,  and  het  red  hot  ;  and  the  devo- 
ted victim — the  innocent  child  was  brought  by 
its  own  parents,  and  thrown  naked  into  this 
burning  brafs,  and  burnt  to  death, — and  no  re- 
gard paid  to  its  piteous  cries.  The  Carthageni- 
ans  were  wont,  as  we  are  told  in  hidory,  to  facri- 
flce  their  children,  when  public  calamities  vifited 
their  flate,  to  placate  the  refentments  of  their 
gods.  And,  their  cuflom  was  to  felect,  out  of 
all,  the  faired  and  moll  promifing — fuch  as  were 
bed  beloved,  and  to  offer  them  up  in  fa'crifice : 
to  give  up  the  fruit  of  the  body  for  the  fin  of  thefouL 
Many  nations  have,  and  do  to  this  day,  worfhip 
their  Idols,  by  acts  of  extreme  cruelty — by  con- 
fuming  themfelves  in  the  fire.  Modes  of  wor- 
fhip have  been  adopted,  which  are  contrary  to 
all  the  tender  affections  of  human  nature.  And, 
no  nation,  people,  or  tribe  ever  yet  could  be 
found,  in  all  the  world,  by  voyages  or  travels, 
that  ever  had  any  rational  or  decent  rites  of  wor- 
fhip, where  the  gofpel  never  fhined,  whether  in 
Europe,  Afia,  Africa  or  America.  The  mod 
civilized  and  learned  heathen  nations  were  as  ab- 
furd — as  extravagant — as   ridiculous,  in   their 

E 


34 

idolatries,  as  the  rude  and  favage.  And  it  is 
confidently  affirmed  by  fome  modern  travellers, 
that  many  tribes  of  men,  in  the  interior  parts  of 
extenfive  countries,  have  no  word  in  their  lan- 
guages, for  either  a  God,  or  any  worfhip.  Whe- 
ther this  be  fo  or  not,  we  cannot  abfolutely  de- 
termine  : — it  refts  upon  the  credibility  of  the 
reporters.  What  can,  therefore,  be  more  con- 
trary to  fad,  than  to  pretend  that  man  has  any 
principle  in  himfelf,  which  can  be  a  fafe  guide  ia 
matters  of  Religion  ? 


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■-<?->  ^-<S>-  m5»*  <-<?-><*2>'  < 


DISCOURSE    II. 


That  man  has  no  principle  within  himfelf,  by 
whatever  name  it  may  be  called,  which  is  ad- 
equate to  all  the  purpofes  of  his  falvation,  or 
a  fufficient  guide  in  matters  of  faith  and 
practice, 

EPHESIANS    ii.  12. 

That  at  that  time  ye  were   without  Chrijr,  being 
aliens  from    the   Commonwealth  of  Ifrael,  and 
Ji rangers  from  the  Covenants  of  promife,  having 
no  hope,  and  without  God  in  the  world, 

THE  true  character  and  Hate  of  mankind  be- 
fore favingly  interefled  in  the  gofpel  are 
not  generally  acknowledged,  or  believed,  in  the 
world,  to  this  day.  Many  thoufand  years  have 
they  had,  to  find  out  their  own  Hate  and  Char- 
acter in  refpe&  to  their  Maker  and  things  of  a 
moral  and  religious  nature ;  and  they  are  now, 
as  much  as  ever,  divided  in  opinion,  and  are  as 
far  from  an  union  of  fentiment,  on  fo  important, 
and  one  would  imagine,  plain  a  point.  An  im- 
partial infpe&ion  into  the  human  heart  and  ex- 
tenfive  view  of  the  hiftory  of  the  world  and  mo- 
ral things,  we  fhould  conceive,  would  bring  them 
all  to  one  and  the  fame  conclufion,  and  to  an 


exact  uniformity  of  opinion  concerning  the  Hate 
and  character  of  mankind. 

Whether  man  be  fallen  or  not,  is  now,  in 
reality,  the  difpute.  Such  as  reject  with  fcorn, 
all  idea  of  a  revealed  Religion  as  an  impoilibili- 
ty  in  its  own  nature,  (and  fome  are  abfurd 
enough  to  rejecl:  it  on  this  ground)  affirm  that 
the  light  of  reafon  is  entirely  fufficientfor  all  the 
purpofes  of  difcovering  to  us,  the  whole  of  our 
duty  as  rational  creatures  and  to  enfure  infalli- 
bly our  happinefs  here  and  hereafter  ;  if  there 
be  an  hereafter.  Thefe  fay  that  we  are  now  juft 
as  we  always  were  :  that  man  never  fell  or  apof- 
tatized  from  his  Maker  :  of  courfe,  that  he  is  un- 
der no  worfe  circumftances,  nor  labours  under 
any  evils,  under  which  he  did  not  labour  when 
he  came  forth  from  the  hands  of  creative  wif- 
dom,  goodnefs,  and  power.  And,  therefore, 
that  he  has  an  Inward  light  fufficient  for  all 
the  purpofes  of  his  falvation- — a  fufficient  guide 
in  all  things  of  a  moral  and  religious  nature. 
The  confequence  is,  that  a  divine  revelation  is 
wholly  unneceffary.  If  wholly  unnecelTary,  we 
may  be  certain,  that  a  wife  and  good  Being,  who 
perfectly  knows  all  things,  would  not  vouchfafe 
to  give  one. — For  he  does  nothing  in  vain. — 

Others,  who  admit  a  divine  Revelation,  be- 
lieve that  man  is  not  fo  fallen  from  God,  but 
that  he  has  a  degree,  though  fmall,  of  real  mo- 
ral goodnefs  or  holinefs,  which  being  duly  nour- 
ifhed  and  attended  to,  will  iilue  in  life  eternal. 
But  the  Apoftle,  in  the  words  now  read,  fays 
that  all  men  are,  before  the  Gofpel  be  preached 
unto  and  embraced  by  them,  without  hope  and 
without  God  in  the  world* — And,  what  was  in- 


.37 

tended,  in  difcourfing  upon  thofe  words,  was  to 
prove  that  mankind,  merely,  by  their  own  rea- 
fon and  wifdom,  cannot  attain  to  a  laving  know- 
ledge of  God,  or,  in  themfelves,  are  in  a  helplefs 
and  hopelefs  (late — Two  things  were  propofed 
to  be  largely  confidered, 

I.  How  far  the  light  of  reafon,  unaffiited,  can 
go  in  things  of  a  religious  and  moral  nature. — 

II.  And,  to  point  out  its  infufficiency,  in  thofc 
refpecls,  which  are  not  only  very  important,  but 
altogether  neceffary. 

The  firft  of  thefe  has  already  been  difcuffed. — 
And  we  entered,  in  the  preceeding  difcourfe, 
upon  the  fecond — and  illuftrated  the  infufficien- 
cy of  the  mere  light  of  reafon — ill.  In  regard  to 
the  effential  glories  and  excellencies  of  the  di- 
vine nature  and  character — and  2nd.  in  regard 
to  the  right  way  of  worshipping  and  ferving  God. 

We  now  pafs — to  obferve 

3.  The  light  of  mere  reafon,  or  confcience  of 
mankind  is  wholly  inefficient  to  difcover  to  us 
tyhefhvr  Gddkmll  accept  of  lis,  at  all;,  and  if  he 
will,  upon  what,  terms.  It  can  tell  us  that  he  is  the 
Maker  of  all  things,  the  Preferver  of  all  things, 
the  governor  of  all  things ;  but  can  give  us  no 
inftruclion  upon  what  terms  he  will  receive  us 
into  his  favour  and  friendfhip,  or  whether  he  will 
do  it,  at  all.  When  we  ponder  deep  on  moral 
and  religious  fubjects,  we  cannot  but  be  coa- 
fcious  of  many  imperfections  and  Sins  ?  We  fee! 
that  there  is  a  power  on  high  whom  we  have  of-^ 
fended.  We  dread  his  anger.  When  another 
world  is  ferioufly  contemplated,  we  dare  not  ap- 


JL 

pear  in  it  without  fome  firm  hope.  An  invifibk 
God — an  incenfed  Judge  is  an  alarming  thought. 
The  anxious  enquiry  is  wherewith  fhall  we  come 
before  him — and  bow  ourfelves  before  a  holy  and 
pure  God.  Mere  reafon  cannot  fatisfy  the  en- 
quiry. It  knows  not  how  we  may  come  before 
him,  or  with  what  facrifices  he  will  be  pleafed. 
Being  truly  humbled  and  deeply  grieved  for  our 
offences  feems  the  moil  natural  way  of  hoping 
for  pardon  and  acceptance.  But,  whether  a  ho- 
ly and  righteous  fovereign,  on  our  repentance, 
can  forgive  us  confiftently  with  his  glories,  or 
the  fafety  of  his  Univerfe,  reafon  cannot  inform 
us.  To  cafl  ourfelves  upon  his  infinite  clemen- 
cy is  what  reafon  would  advife.  But,  whether 
this  would  be  fafe  or  not,  is  a  grand  uncertainty. 
Without  a  revelation,  therefore,  we  do  not  know 
whether  we  may  be  pardoned — or  if  we  may, 
how  it  may  be  confiitently  done }  or  how  we 
may  be  recovered  from  the  evils,  which  all  men 
feel,  and  of  which  the  world  is  full.  Reafon  can 
fee  the  difeafe,  under  which  all  men  labour,  but 
can  prefcribe  no  method  of  cure.  All  the  wife 
men  of  the  heathen  world  for  thoufands  of  years 
together,  have  tiied  to  difcover  a  method  of  ef- 
cape  from  the  evils,  which  all  felt,  and  of  which 
they  juftly  complained.  But  all  in  vain. — An 
Infinitely  wife  God  gave  human  nature  a  fair  tri- 
al— all  advantages — and  time  long  enough  to 
fatisfy  all  reasonable  men,  how  far  it  could  go. 
Look  round  the  world,  at  this  day,  and  what 
fuccefs  has  boafted  and  almoft  idolized  reafon 
had  in  things  of  a  moral  and  religious  concern, 
among  pagan  nations  ? — Look  back  on  patt.  ages, 
and  where  alas  !  is  the  man — or  the  body  of 
men  that  have   found  reafon  a  fufficient  guide  ? 


39 

£ven,  in  the  countries  bleflfed  with  the  Gofpel, 
what  delufion,  what  Error,  what  fuperftition  ! — 
Without  a  divine  Revelation  all  is  darknefs,  in 
a  moral  view  : — -all  is  helplefs  and  hopelefs : — 
there  is  no  pardon  ; — there  is  no  falvation.  Rea- 
fon  could  never  mow  one  fin  forgiven  or  lead 
a  ftep  beyond  the  grave — or  have  any  idea  of 
{he  refurrection  of  the  body. 

AtL  mankind  are,  therefore,  in  themfelves, 
without  hope  and  without  God  in  the  world. 
Under  all  the  preffures  of  adverfity,  or  difma! 
pains  and  calamities  of  life,  feparate  from  reveal- 
ed Religion,  there  is  no  relief  for  them.  All 
would  be  darknefs,--myftery — -and  difpair.  They 
could  not  conjecture  for  what  the  world  was 
made — for  what  it  is  preferv* — why  they  were 
made  rational  creatures — What  defign  is  aimed 
at,  in  the  government  of  the  world — or  what  the 
real  and  true  character  of  the  Maker  of  it  is— 
or  what  will  be  the  end  of  the  whole. 

4.  The  reafon  and  confeience  of  mankind 
do  not  clearly  difcover  a  future  flate,  nor  place 
before  them  rewards  and  motives  fufficiently 
ifrong  and  powerful  to  induce  them,  amid  the 
attractions,  temptations  and  vanities  of  this 
world,  to  act  with  a  wife  reference  to  another. 

Conscience  is  God's  monitor,  reprover  or 
counfellor  within  the  foul.  In  many  important 
cafes,  it  dictates  what  ought  to  be  done,  and 
what  ought  not  to  be  done  in  regard  to  our  beha- 
viour towards  our  fellow  men,  and  towards  our- 
felves  as  connected  in  fociety.  It  mows  us 
plainly  what  moral  ties,  in  a  multitude  of  in* 
ftances,  which  cannot  qow  be  enumerated,  bind 


40 

us.  When  we  do  wrong,  it  punifnes  us  by  fc- 
vere  renionftrances  and  upbraidings.  When  we 
do  well,  it  teftifies  in  our  behalf,  and  adminifters 
rich  confolation  by  felf-approving  reflexions. 
It,  confequently,  ferves  as  a  natural  law  to  all 
men.  It  is  the  Deity's  law  written  or  imprint- 
ed on  all  minds.  From  its  prefent  fevere  re- 
proofs for  vicious,  and  pleafmg  joys,  for  virtuous 
and  upright  conduct,  we  may  gather,  fairly,  that 
there  will  be  a  future  reckoning — a  day  of  judg- 
ment— a  world  to  come — a  place  to  remunerate 
the  juft,  and  to  inflict  punifhments  on  theincor- 
igible.  At  lead,  we  may  conclude  all  this  to  be 
highly  probable.  Confcience,  then,  points  us  to 
a  future  ilate  as  a. probability.  Accordingly  the 
moft,  though  no^all  of  heathen  nations  and 
tribes  have  had  fome  faint  andconfufed  idea  of. 
another  life  after  death.  Some  wavering  belief 
of  it.  They  conjectured  that  there  might  be,  or 
would  be  a  future  exiftence.  The  rational  and 
fober  livers  among  them  hoped  there  would  be 
another  life.  But  no  nation,  not  favoured  with 
revealed  light,  ever  entertained  any  tolerably 
confident  or  rational  notions  about  it,  either  of 
the  rewards  to  be  conferred  upon  the  good,  or 
the  evils  to  be  endured  by  the  wicked. — With 
their  Poets  and  Orators  all  was  fable  and  fiction. 
They  defcnbed,  with  much  ornament  of  lan- 
guage, their  Elysian  fields — and  reprefented, 
in  a  terrifying  manner,  their  furies. — 

.Few,  indeed,  if  any,  had  a  juft  idea  that  one 
holy,  righteous  and  good  Being  made  and  prefi- 
ded  oyer  the  whole  u.niverfe.  Some  have  doubt-, 
cd  whether  ever  one  of  the  heathen  philofophers 
really  believed,  unlefs  he  had  Teen   the  Old  or 


41 

New  Teftament,  the  unity  of  the  Godhead.  So- 
crates  is  reprefented  by  fome  as  dying  a  Martyr 
to  this  belief — but,  in  his  lafl  moments,  he  or- 
dered facrifice  to  be  offered  to  the  idol-gods  of 
his  country — thereby  giving  his  dying  teftimo- 
ny  to  polytheifm.  However  this  may  be,  it  is 
certain  to  a  demonftration  that  the  heathen  have 
univerfally  been  polytheifts  or  have  admitted  a 
plurality  of  Gods.  They  had  their  great  and 
their  houfhold  or  domeftic  divinities — their  ter- 
reftrial  and  celeftial  divinities,  more  than  thirty 
thoufand  in  all.  Almofl  every  thing  in  nature, 
as  well  as  the  fun,  moon  and  liars,  was  worfhip- 
ped — fuch  as  groves  of  trees,  fountains  of  water, 
rivers,  various  plants  and  infecls.  As  concerning, 
therefore  the  eating  ofthofe  things  that  are  offered 
in  facrifice s  to  Idols,  we  know  that  an  Idol  is  nothing 
in  the  world,  and  that  there  is  none  other  God  but 
one.  For  though  there  be  that  are  called  Gt/ds  whe- 
ther in  heaven  or  in  earth  fas  there  be  Gods  many 
and  Lords  many)  but  to  us  there  is  but  one  God  the 
father  of  whom  are  all  things  and  we  by  him. 

The  right  way  to  know  what  reafon  can  do, 
in  things  moral  and  religious,  is  to  fee  what  it 
actually  hath  done,  in  pall  ages,  among  themoft 
learned  and  polifhed  nations.  They  had  great 
men — learned  men — philofophers — poets-ftatef- 
men — and  orators :  efpecially  the  Romans  and 
Greeks.  They  were  opulent,  and  had  many 
fchools  of  wife  men.  Thefe  cultivated  fcience, 
and  fpared  no  pains  in  their  refearches,  to  dif- 
cover  truth.  They  did  all  that  reafon  could  do, 
when  learning  is  moil  liberally  encouraged  and 
happily  flourilhes,  as  to  a  difcovery  of  a  future 

F 


world — and  what  rewards  await  the  virtuous., 
and  what  puniihinents  will  be  the  portion  of  the 
wicked.  After  all,  their  notions  were  ridiculous, 
childilh,  felf-repugnant,  and  contradictory. 

It  is  true,  thry  had  fome  judicious,  weighty, 
moral,  fayings;  for  in  this  argument,  I  would 
allow  them  as  much  as  can  be  allowed  them^ 
confidently  with  fact.  But  no  fyftem  of  hea- 
then morals  propofed  any  thing,  as  motives 
drawn  from  another  world  of  any  force  to  in- 
duce people  to  ad  with  any  due  reference  to  it— 
or  to  prepare  for  a  happy  immortality.  Reafon, 
confequently,  doth  not,  properly  fpeaking,  look 
into  another  world.  It  merely  conjectures  about 
it. — The  Gofpel,  or  a  divine  revelation  only  ful- 
ly difclofes  an  Eternity  to  man. — It  lays  before 
him  Immortality :  an  Immortality  of  blerTednefs, 
when  life  is  no  more,  if  it  have  been  improved  in 
a  pious  and  virtuous  manner.*-— It  denounces  on 
the  wicked  everlafting  mifery.  But  is  now 
'made  manifefi  by  the  appearing  of  our  Saviour  Je- 
fus  drift*  who  hath  abol/Jhed  death,  and  hath 
brought  life  and  immortality  to  fight  through  the 

Go/pel. We  can  now  look  through  all  the 

waftes  and  glooms  of  death  and  the  grave  to  a 
refurreetion  of  the  body— to  a  judgment-feat — 
to  an  endlefs  exiftence  after  death — to  eter- 
nal rewards  for  the  pious— and  everlafting  woe 
to  the  defpifers  of  God  and  Virtue.  By  the  Gof- 
pel,  therefore,  we  have  hope,  pleafmg  enraptur- 
ing hope — we  have  light,  like  the  glorious  lu- 
minary of  the  iky  in  his  meridian  altitude — we 
have  life,  fpiritual  and  divine— we  have  the  fa- 
ving  knowledge  of  God— we  have  a  fulnefs  of  fe- 
licity opened  before  us,  and  promifed  to  us,  up- 
on our  repentance,  faith,  and  new  obedience. 


43 

5*  Reafon  and  conference  arc  unable  to  renew 
and  change  our  hard  hearts,  or  to  give  us  a  true 
and  real  fight  of  the  excellency  of  fpiritual  and 
divine  things.  To  fubdue  the  obduracy  of  the 
heart,  to  flay  the  enmity  there  is  in  us  againft 
*he  law,  character,  and  perfections  of  God,  is  be- 
yond all  that  reafon  and  confidence  can  effect. 
The  powers  of  reafon  can  tell  us  of  our  dark, 
blinded  corrupt  ftate.  Men  of  fcience  and  'lib- 
eral enquiry,  in  ail  ages,  and  among  all  people, 
have  feen,  confefled,  and  bewailed  the  imper- 
fections and  frailties,  the  infirmities  and  excee- 
ding depravation  of  human  nature  ;  like  a  mag- 
nificent pile  of  buildings  in  ruin--or  a  fertile  and 
luxuriant  foil  overrun  with  noxious  plants.  It 
was  impoffible  for  candid  and  inquifitive  men 
among  heathen  tribes  not  to  have  difcovered  the 
perverfenefs  and  vices  of  human  nature,  in  gen- 
eral, they  are  fo  plain  ;  though  they  called  fome 
things  Virtues  which  were  not — and  fome  things 
Vices  which  were  not.  But  reafon  never  could 
fuggeft,  or  give  a  hint  of  any  plan  of  refloration 
to  a  right  temper  or  a  holy  and  innocent  condi- 
tion. There  is  nothing — no  principle  in  man- 
no  light— or  quality  that  can  fanctify,  purify--, 
and  regenerate  the  foul.  But  an  inward  reno- 
vation is  abfolutely  neceffaryto  moral  happinefs, 
to  become  like  Gcd,  to  be  either  conformed  to 
his  perfections,  or  fitted  to  enjoy  his  prefence  in 
heaven.  The  wifeit  and  belt  heathen  confefled 
it  was  not  in  man  to  heal  the  moral  diforders  of 
his  nature,  or  to  rectify  the  temper,  fo  great  was 
its  obliquity ;  and  affirmed  that  a  fuperior  pow- 
er was  needed  to  effect  this,  and  to  make  us  meet 
to  enjoy  forever  the  favour  and  friendfhip  of  the 
Creator  of  the  Univerle.     They  felt  that  a  rev1 


44 

lationwas  neccffary  to  lend  and  direct  men  how 
to  live,  fo  as  to  be  hereafter  bleffed,  and  never 
once  thought  of  difputing  the  polTibility  of  fuch 
a  thing.  And  nothing,  in  that  Revelation 
which  we  enjoy-,  is  plainer  than  the  doctrine  of 
efficacious  grace,  or  more  infifled  upon  than  the 
need  of  a  divine  power  to  fandtify,  purify,  and 
change  our  difordered  and  depraved  nature. 
Divine  influence  is  eiTentially  requifite,  to  renew 
us  and  to  implant  within  the  foul  the  principle 
of  holinefs.  Becaufe  the  carnal  mind  is  enmitfa- 
gainft  God :  for  it  is  not  fubjecl  to  the  law  of  God, 
neither  indeed  can  be. —But  the  natural  ma.i  re- 
ceiveth  not  the  thi?igs  ofthefpirit  of  God :  for  they 
are  foolifhnefs  unto  him;  neither  can  he  know  them 
for  they  are  fpiritually  difcerned. — No  man  can 
come  unto  me,  except  the  father,  which  hath  feiit 
me,  draw  him  ;  and  I  will  raife  him  up  at  the  laft 
day. — Not  that  we,  are  of  ourf elves  fufficient  to 
think  any  thing  as  of  ourfelves,  but  our  fufficiency 
is  of  God. — Paul  may  plant  and  Apollos  water, 
but  it  is  God  that  giveth  the  increafe. — lea  they 
have  thofen  their  own  ways,  and  their  foul  delight* 
eth  in  their  abominations. 

Men  do  not  chufe  piety  and  virtue  from  any 
principle  within  themfelves.  They  chufe  their 
own  evil  practices  which  lead  to  ruin.  They  ac- 
tually hate  God  and  holinefs,  truth  and  religion, 
or  their  conduct  would  not  be  fuch  as  we  fee  it 
is,  when  we  carefully  examine  it.  They  are  not 
willing  fo  be,  and  to  do,  as  they  ought.  They 
will  not,  though  urged  by  the  weight  of  the  moft 
powerful  arguments  and  all  the  ardor  of  impor- 
tunity, live  up  to  the  light  which  they  have  ;  or 
wifely  and  diligently  improve  the  talents  with 
which  they  are  entrufted.     They  hide,  like  the 


AS 

flothful  fervant,  their  talent  in  a  napkin.  They 
have  no  difpofition  to  improve  it.  They  refera- 
ble the  prodigal  fon,  in  the  parable,  wafting  their 
fubflance  in  riotous  living.  All  men  have  a 
propenfity  to  wander  from  the  truth.  They 
do  not,  and  never  did,  duly  and  faithfully,  im- 
prove the  light  of  reafon,  or  thole  notices  of 
God — of  virtue — of  the  moral  law  which  they 
had,  or  now  have.  All,  of  courfe,  who  fliali 
finally  perifh,  will  be  felf-condemned.  They 
will  never  have  it  in  their  power  to  fay  that  then- 
Maker  has  been,  either  unjuft  or  hard  with  them  ; 
or  to  reply  as  the  flothful  fervant  did,  Lord  I 
knew  thee  that  thou  -art  an  hard  man,  reaping 
where  thou  haft  not  f own,  and  gathering  where  thou 
haft  not  ft  rawed.  And  I  was  afraid,  and  went 
and  hid  thy  talent  in  the  earth  ;  lo  !  there  thou 
haft  that  is  thine. 

In  the  fixth  and  laft  place,  reafon  and  con- 
fcience  are  inefficient  to  give  us  a  full  and  com- 
plete fyftem  of  morality,  or  moral  truths.  Let 
the  fyftem  of  morality  taught  and  believed  by 
the  belt  and  wifeft  of  heathen  nations,  be  can- 
didly examined  and  critically  mfpe&ed,  and  it 
■will  appear  a  maimed  and  imperfect,  a  broken 
and  defective  fyftem.  They  had  endlefs  conten- 
tions about  what  they  termed  the  chief  good, 
that  is,  the  real  duty  and  happinefs  of  man. 
One  of  their  moft  eminent  moralifts  reckons  up 
more  than  one  hundred  different  and  contradict- 
ory opinions  on  this  fubject.  Some  placed  it  in 
felf-indulgence  :  fomein  riches- — fome  in  infen- 
fibility— -and  all  in  that  which  never  can  render 
us  bleffed,  and  in  which  it  can  never  be  found. — ■ 
Had  any  one  leifure,  and   could  fummon   up  a 


4J 

Sufficient :  flock  of  patience  to  collecr.  from  all  the 
heathen  writers  on  moral  fubjecls,  their  various 
and  f  elf -contradictory  rules  of  moral  living,  we 
fhould  fee  how  utterly  unable  mere  reafon  is  to 
form  a  complete  fyftem  of  moral  virtue. 

It  would  be  great  injuftice  to  the  fubjecl;  be- 
fore us,  not  to  remark  here,  that  fome  of  the 
greateft  moralifls  amon^  the  Greeksand  Romans, 
had  feen  the  writings  of  Mofes,  or  the  New-Tef- 
tament,  and  had  gleaned  from  them,  a  great  pro- 
portion of  the  moral  leffons  which  they  deliver- 
ed. Many  of  them,  which  is  indeed  much  to 
their  honour,  travelled  into  the  famous  coun* 
tries  of  Afia,  where  mankind  werejirft  planted 
by  the  adorable  Creator,  and  where  communi- 
cations from  the  Almighty  were  firft  made  to 
man,  and  they  returned  home  to  their  own  coun- 
tries, enriched  with  thfe  learning  of  others.  But 
with  all  thefe  advantages  none  of  them,  Socra- 
tes, Plato,  or  Seneca,  who  were  univerfally 
known  to  be  moft  renowned  for  moral  fayings, 
formed  any  thing  like  a  full  and  perfect  fyftem. 
They  leave  out  many  important  virtues.  They 
admit  many  odious  and  horrible  vices  ;  fuch  as 

felf-murder,  cruelty,  inceft,  and  revenge Aim 

they  place  all  the  virtues  on  a'  wrong  founda- 
tion, and  perfuade  to  the  practice  of  them  from 
improper  and  weak,  or  iinifter  and  wicked  mo- 
tives. Even  the  celebrated  Cato,  who  gave  forth 
many  moral  maxims— -who  was  called  honeft, 
juft,  inflexible  in  integrity— -who  was  faid  by  his 
cotemporaries  to  be  poilefied  of  a  ilern  virtue, 
put  an  end  to  his  own  life,  becaufe  he  could  not 
bear  to  be  a  witnefs  of  the  corruption  and  degen- 
eracy of  the  age,  in  which  he  lived Few  crimes 


47 

perpetrated  by  man  can  be  more  heinous  than 
ielf-murder.  There  is  fomething  terrifying  in 
the  extreme  to  think  of  umering  ourfclves,  un- 
called, unbidden  into  the  prefcnce  of  the  Deity  and 
into  the  invifible  world.  Many  nations  now  in  the 
world  where  theGofpel  was  never  known  or  chrif- 
tian  doctrines  propagated,  have  no  ideaat  all  of  the 
Creator  of  the  univerfe,  or  immortality  of  the  foul, 
or  pious  duties,  or  fear  of,  or  love  to  God. — The 
heathen  tribes  of  this  Land,  as  thofe  tell  us  who 
have  had  the  bed  opportunities  of  information, 
where  no  European  has  difleminated  any  feeds 
of  religious  belief,  have  no  idea  who  made  them 
— or  who  made  the  world-— or  of  duty  to  God. 
In  the  interior  parts  of  Africa,  a  late  traveller 
there,  afferts,  that  various  tribes,  vifited  by  him, 
as  far  as  he  could  learn,  had  no  idea  at  all  of  a- 
ny  God  or  religion,  or  even  words  to  exprefs  a- 
ny  worfhip  to  be  paid  to  any  power  above  them. 
But  admit  this  to  be  a  miftake,  ftill  truth  com- 
pels us  to  believe  them  extremely  ignorant  on 
moral  and  religious  fubjecls.  They  have  however 
as  bright  faculties  and  powers  of  mind  as  the  na- 
tions who  have  the  Goipel.  The  immenfe  differ- 
ence is  to  be  afcribed  principally  to  that  very 
Chriftianity,  which  is,  alas !  fo  much  neglected 
by  us. — 

If  we  would  know  what  light  there  is  in  man — 
what  light  all  men  have~or  what  help  all  need,  we 
mud  fee  what  nations,  which  never  enjoyed  any 
divine  Revelation,  have  known — done— and  be- 
lieved as  to  God,  Piety,  and  Morality.  Super- 
ficial reafoners,  men  who  indeed  pretend  to  rea- 
fon  and  philofophy— and  reject  the  GofpeL 


4» 

tell  us  of  the  fufficiency  of  nature's  light — of  rea- 
fon  and  confcience — or  any  other  principle,  lofe, 
and  bewilder  themfelves  by  not  fairly  looking 
into  the  hiftory  of  the  heathen  nations  and  their 
moral  writings*,  and  feeing  what  their  ideas, 
notions,  and  improvements  have  been,  and  frill 
are.  Their  hiftory,  in  truth,  is  but  one  continued 
narrative  of  ignorance— idolatry— vices — unnat- 
ural lufts— wars— bloodmed— barbarity-and  mif- 
ery ;  and  their  moral  writings,  fo  far  as  they 
have  reached  our  times,  contain  no  jufl  or  full 
fyftemof  morality  at  all.  If  a  man  were  to  conform 
himfelfto  the  whole  of  their  rules  of  moral  living, 
and  underflood  them  all,  his  life  would  be  a  fcene 
of  inconfiftence  and  error,  vice  and  folly  j  and  his 
end  felf-murder.  Our  modern  fcepticks,  it  muft 
be  carefully  remembered,  colled  all  their  ideas 
of  morality  and  of  God,  if  any  jufl  ones  they 
have,  and  fo  far  as  any  of  their  ideas  be  juft,  from 
that  very  Religion  which  they  reject.  They 
are,  therefore,  like  a  wayward  and  perverle 
Child  that  difowns  its  parent,  merely  becaufe  he 
wifhes  him  to  be  good  and  happy — to  be  and  do 
right  ;  and  takes  the  indifpenfibly  neceffary 
meafures  for  this  purpofe. — And  if,  among  the 
haters  of  Religion,  any  be  found  at  this  day  who 
have  adopted  the  Atheifts  Creed,  under  the 
fplendid  name  ofphilofophy — it  is  a  mod  {hi- 
king proof  of  what  is  the  fubjecl:  of  this  dif- 
courfe. — Upon  the  whole,  we  may  come  to  this 
conclufion,  that  all  the  conduct  of  man,  fince 
the  day  he  was  expelled  from  the  earthly  para- 
dife  for  his  Apoftacy,  proves  clearly,  even  to  a 
demonftration,  that  there  is  no  light  in  him,  or 
guide  to  duty  and  happinefs,  which  may  be  de- 
pended upon — or  which  is  fafe  for  him  to  truft 


49 

to— *or  fuflicient  to  lead  him  to  God  and  gjlu- 
ry.  Without  Chrift  and  the  Gofpel,  all  is  dark- 
nefs — confufion,  and  defpair.  There  is  no 
hope,  no  help,  no  falvation,  no  true  fyftem  even 
of  morality,  if  we  deny  a  Saviour  and  his  Gofpel. 
See  what  the  pagan  world  is  from  the  holy  Apof- 
tle  Paul.  He  will  tell  you  the  truth.  He  will 
not  deceive  you  by  mifreprefentation. — But  ho\tf 
can  I  read  !  How  can  you  hear  without  confu- 
fion  !— I  fhudder  at  their  awful  and  horrible  vi- 
ces, and  utter  depravation  of  heart,  and  morals. 
Prof  effing  themf elves  wife,  they  became  fools*  And 
changed  the  glory  of  the  incorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds , 
andforefootedbeafls,  and  creeping  things.  Where- 
fore  God  alfo  gave  them  up  to  uncle  ah  nef,  through 
the  lujls  of  their  oil  n  hearts,  to  di/honour  tin  ir  own) 
bodies  with  them  [elves.  \/\  ho  changed  the  truth 
cf  God  into  a  lie,  and  worj tipped  and  ferved  the 
creature  more  than  the  Creator,  who  is  bleffidfor* 
ever,  amen*  For  this  cauje  God  gave  them  up  to 
vile  afftclions  :  for  even  their  women  did  change 
the  natural  uf  into  that  which  is  again/1  nature. 
And  I  ike  wife  alfo  the  men,  leaving  the  natural  ufe 
of  the  woman,  burned  in  their  lulls  one  towards 
another,  men  with  men,  working  that  which  is  un~ 
feemly,  and  receiving  in  them/elves  that  recompence 
of  their  error  which  was  meet,  and  evtn  as  they 
did  not  like  to  retain  God  in  their  knowledge,  God 
gave  them  ever  to  a  reprobate  mind,  to  do  thofe 
things  which  are  not  convenient— being  filed  with 
all  unrighteoufnefs,  fornication,  wiekednefs,  covet' 
§ufnef,  nialicioufnefs ,  full  of  envy  y  murder,  debate^ 
deceit*,  malignity,  whifperers,  backbiters,  haters  of 
God,,  defpitefuli  proud,  boqftersj  inventors  of  evil 
G 


5° 

things,  dif obedient  to  parents,  without  under/lan- 
ding, covenant  breakers,  without  natural  ajftclion, 
implacable,  unmerciful, — Here  is  a  true  account 
of  the  polifhed  heathen  of  the  antient  Roman 
Empire:  of  their  philofophers  as  well  as  of  the 
vulgar.  More  ignorant  and  Savage  nations  and 
tribes  are,  if  poflible,  flill  more  vile. — What, 
then,  is  human  nature  ?  What  is  man's  true  (late 
or  character  before  renewed  by  divine  grace  I — 
What !  is  he  as  holy  and  innocent  as  Ad- 
am was  when  he  was  firft  formed  ?  Is  he,  in  his 
mind,  fair  and  unfpotted,  as  a  clean  meet  of  pa- 
per ■? — Has  he  a  light  in  himfelf  fufficient  to  all 
the  ends  of  fpiritual  life  on  earth,  and  eternal 
life  in  heaven  !  See  what  mankind  are  without 
the  Gofpel, — Aliens  from  the  commonwealth  of  If- 
rael  fir  angers  to  the  covenants  of  premifey  having 
no  hope,  and  without  God  in  the  world. 

I  think  it  proper,  here,  to  fubjoin  a  few  paf- 
fages  of  Scripture,  out  of  many,  which  declare 
that  mankind  are  corrupted  and  depraved — or 
that  they  have  no  principle  within  them,  fuffi- 
cient to  enable  them  to  attain  to  eternal  life  with- 
out the  powerful  operations  of  divine  grace. — 
How  full  to  this  purpofe  are  thofe  words  Gen. 
6.  5.  And  God  J aw  that  the  wickedncfs  of  man 
was  great  in  the  earth,  and  that  every  imagination 
of  the  thoughts  of  his  heart  is  evil  from  his  youth. 
— The  Pfalmift  David  fully  teftifies  what  man 
is  when  he  puts  himfelf  forward  as  an  example. 
Who  can  under/land  his  -errors  ?  cleanfe  thou  me 
from  fecret  faults. — Behold  I  was  Jbapen  in  iniquU 
ty,  and  in  fin  did  my  Mother  conceive  me.— The 
prophet  Jeremiah  fpeaks  of  man's  depraved  ftate 
in  very  ftrong  terms. — The  heart  is  deceitful  a~ 


5i 

hove  all  things,  and  defperately  wicked,  who  can 
know  it  ?  It  follows,  /  the  Lord  fearch  the  heart, 
to  give  to  every  man  according  to  his  works. 
If  the  heart  be  deceitful  above  all  things,  and  def 
perately  wicked,  is  it,  at  the  fame  time  poffefled 
of  any  degree  of  a  holy  principle — or  has  it  any. 
light  to  guide  it  to  heaven,  or  to  be  a  fufficient 
directory  in  matters  of  faith  and  practice  ? — How 
the  Apoflle  Paul  viewed  man  as  he  is  in  himfelf, 
appears  from  the  long  quotation  above  made 
from  him,  and  alfo  from  the  following  words— 
What  then  are  we  better  than  they  ?  no,  in  no  wife, 
for  we  have  before  proved  both  Jews  and  Gentiles, 
that  they  are  all  under  fin.  As  it  is  written,  there 
is  none  righteous,  no,  not  one, — And  again,  Now 
we  know  that  what  things  foever  the  law  faith  : 
it  faith  to  them  who  are  under  the  law,  that  every 
mouth  may  be  flopped \  and  all  the  world  may  be- 
come  guilty  before  God— for  all  have  finned  and 
come  ihort  of  the  glory  of  God.  The  fame  infpi- 
red  teacher  leads  the  mind  to  the  fource  of  all, 
the  fin  of  the  firft  man,  who  flood  as  a  public 
head  for  all  his  pofterity.  Wherefore  as  by  one 
man  fin  entered  into  the  world,  and  death  by  fin  : 
and fo  death  pa  fed  upon  all  men,  for  that  all  have 
finned. — Again,  you  hath  he  quickened,  who  were 
dead  in  trefpajfes  and  fins. — Our  blefled  Lord 
himfelf  fays,  he  came  tofeek  and  fave  that  which 
was  loft.  If  we  be  not  loft  we  need  no  Saviour, 
or  atonement,  or  help. — It  appears,  then,  with 
an  evidence  exceedingly  ftrong,  that  all  have 
finned  and  come  ihort  of  the  glory  God — and 
that  man,  in  a  natural  flate,  is  wretched,  and 
miferable,  and  poor,  and  blind,  and  naked.  He 
has  no  principle  in  himfelf,  by  whatever  name  it 
may  be  called,  which  can,  being  duly  exercifed, 


;5* 

form  him  for  the  feivke  pf  God  oft  earth,  or  his 
immediate  prefenee  in  heaven. 

What  remains  is  to  add  a  few  reflexions  by 
way  of  improvement. 

I.  And  what  hath  been  faid  teacheth  us  the 
importance  of  realizing  the  mifery  and  ruin  of 
the  condition  of  all  men,  as  they  are  born  into 
the  world.  A  want  of  a  belief,  or  due  fenfe  of 
this,  leads  to  a  denial  of  the  Gofpel — to  a  rer 
je&ion  of  the  propitiatory  facrifice  of  the  Re- 
deemer-r-to  almoir.  every  herefy  and  error. 
Men  cannot  bear  to  admit  fo  mortifying  a  truth 
as  that  of  their  ruined  and  fallen,  guilty  and 
miferable  Hate.  Pride  rifes  up,  and  repudiates 
the  unpleafing  doctrine.  Qn$  fays  we  are 
not  depraved ;  another  affirms  which  indeed  is 
the  fame  thing,  that  we  have  a  light  of  our  own 
adequate  to  all  the  purpofes  of  our  falvation: — 
a  third  contends  that  there  is  a  portion  of  real  fa- 
ving  grace  in  every  human  heart.  All  thefe,  in 
effect,  difown  tlie  fcripture  do&rine  of  the  text, 
the  utterly  ruined  and  perifhing  condition  of 
man  in  himfelf.  The  truth  endeavoured  to  be 
eflablifhed  in  the  above  difcourfes,  is  that  the 
light  of  reafon  or  high  eft  wifdom  of  mankind  is 
inefficient  to  teach  us  the  true  and  faving 
knowledge  of  God.  It  is  of  the  utmoft  moment 
to  realize  this.  The  world,  by  wifdom  knew  not 
Qod. — Where  t/iere  is  no  mficn  the  people  pcrijh  : 
but  he  <hat  keepeth  the  law  happy  is  he. —To  open 
their  eyes,,  is  the  defign  of  the  Gofpel,  and  to  turn 
them  from  darknefs  to  light ,  andfro?n  the,  power  of 
Satan  unto  God,  that  they  may  receive  forgivenefs 
of  foil  and  inheritance  among  them  that  arefanclir 
jied  by  faith  in  me.   Underflandye  brutifh  among  the 


53 

fecple  !  and  ye  fools  when  will  ye  be  wife?  He  that 
-planted  the  ear  pall  he  not  hear?  He  that  formed 
the  eye,  jh all  he  not  fee  ?  he  that  chaflifeth  the  hea- 
then ^fh  all he  not  cor  re  El*  he  that  teacheth  knowl 
edge,  /hall  he  not  know  I  The  Lord  knoweth  the 
thoughts  of  man  that  they  are  vanity, — I  know  you^ 
fays  our  Saviour,  that  the  love  of  God  is  not  in  you.~ 
Can  any  one  who  ferioufly  believes  the  fcriptures, 
hold  that  man  has  any  principle,  let  it  be  termed 
how  it  may,  that  can  be  adequate  to  all  the  ends  of 
fpiritual  life  here,  and  eternal  life  hereafter  ?- — 
That  there  is  in  fad  no  faving  knowledge  of  God 
out  of  Chrift,  is  plain  from  A&s  iv.  12.-- Nei- 
ther is  there  falvation  in  any  other  :  for  there  is 
none  other  name  under  heaven  given  among  men% 
whereby  we  mufi  befaved.  He  that  hath  not  the 
fon,  hath  not  the  father.  Deny  Chrift  and 
reject  his  Gofpel,  and  you  reject  life.  Mifery 
is,  then,  inevitable.  You  muit  realize  that  you 
are,  in  yourfelves,  loll  and  guilty, — wretched 
and  undone,— -hopelefs  and  periflung. 

a.  Wb  infer  from  the  foregoing  fubjedl:  the 
infinite  grace  and  condefcention  of  the  Deity  in 
making  a  revelation  of  his  will,  and  of  the  way 
of  falvation  to  mankind.  He  was  under  no  ob- 
ligation to  do  it.  It  would  not  have  been  ei- 
ther cruel,  or  hard,  or  unrighteous  in  him,  to 
have  withheld  all  pity  from  them,  and  to  have  let 
them  die  in  their  fins.  Moft  juftly  might  a  holy 
and  fovereign  God  have  given  them  all  over  to 
the  fatal  effects  of  their  own  folly.  It  is  no  in- 
juftice  cr  partiality  in  him  to  take  one  and  leave 
another,  becaufe  he  is  not  obliged  to  have  mercy 
on  any  one.    If  he  reveal  his  will  to  any  nation 


54 

or  people  :  or  if  he  fan&ify,  pardon  and  fave. 
one  individual,  it  is  all  of  free  grace.  All  the. 
glory  is  his,  when  he  iheweth  mercy  :  all  the 
ihame  and  guilt  of  fin,  if  we  die  in  our  iniqui- 
ties, are  ours. — Bkffed  is  the  people  that  know  the 
joyful  found:  they  will  walk,  0  Lord,  in  the  light 
of  thy  countenance. 

If  the  great  Lord  of  heaven  and  earth  give 
his  Gofpel  to  one  nation  and  not  to  another  : — 
or  if  he  pardon,  renew  and  fave  one  individual 
and  not  another:  if  he  beflow  upon  one  'en, 
upon  another  live,  upon  another  one  talent  only  : 
if  he  impart  to  one  a  difpofition  to  improve,  by 
his  power  and  fpirit,  and  not  to  another — does 
he  do  any  wrong  ?— May  he  not  do  what  he  will 
with  his  own  ?  Who  can  find  fault  ?  If  all  have 
forfeited  every  claim  to  mercy,  who  can  com- 
plain of  either  cruelty  or  injustice  on  the  part  of 
heaven,  if  it  be  withheld  ?  Where  fhali  the  vile 
monfler,  the  impious  wretch  be  found  who  will 
rife  up  and  impeach  the  holinefs,  wifdom  and  be- 
nevolence of  God,  hecaufe  he  is  a  fovereign  ? — 
Let  fuch  if  airy  there  be  come  for  ward  and  make 
good  their  charge,  for  their  controverfy  is  with 
the  Almighty/  *By  him  we  are  told  that  we  are 
vile,  guiity,  perifhing,  and  ill-deferving  finners, 
that  there  is  no  principle  in  us,  while  unrenewed? 
that  is  fufficient,  duly  cultivated,  to  our  falva- 
tion.  Such  as  affirm  that  there  is,  mud  difpute 
it  out,  with  him  whofe  is  the  Univerfe,  whofe  ig 
the  power  and  glory.  That  he  mould  conde- 
scend to  reveal  his  will  to  us-— to  open  a  plan 
of  life,  of  reftoration  to  his  favour,  and  to  holi- 
nefs, and  happinefs,  is  admirable -grace,  is  fuch 
a  difplay  of  companion  as  may  well  excite  within 
us,  every  grateful  fentiment 


5L 

1  3.  We,  therefore,  further  infer. from  the  forego- 
ing  fubject,  the  duty  of  giatitude  that  we  enjoy 
the  light  and  advantages  of  a. divine  Revelation. 
This  light  is  rich  and  glorious :  thofe  advantages 
are  many  and  precious.  How  affecting  is  the 
idea  of  the  perifhing  flate  of  man  !-— How  is  the 
gold  become  dim  and  the  moftfine  gold  changed  ! — 
Who  but  mud  weep  over  the  fituation  of  the 
heathen,  that  are  without  hope  and  without  God 
in  the  world  :- — who  are  in  darknefs  :- — who  are 
worfhipping  dumb  Idols  :  who  are  bowing. down 
to  flocks  and  (tones :- — who  have  Gods  many 
and  lords  many  :  who  believe  in  polytheifm, 
and  have  changed  the  truth  of  God  into  a  lie  :  — 
who  pay  honours  divine  to  the  fun,  moon. and 
ftars.— They  do  not  know  that  there  is  but  one 
God— -or  how  toferve  him,  or  that  he  can,  and 
will  pardon  them.  To  them  all  is  darknefs  and 
myflery,  No  ray  of  revealed  light  reaches  them, 
and  they  have  no    rational  view  of  moral   and 

divine    things. Who    made  us    to   differ  I 

Who  ordered  our  birth  and  education  in  a  land 
of  Gofpel  light  and  liberty— a  land  of  civil  and 
religious  freedom,  while  fuch  an  hardful  only 
of  the  human  race  either  know  or  enjoy  the 
rights  of  man  ? — We  know  or  may  know,  duly 
ufmg  our  reafon  and  the  light  of  the  Gofpel,  the 
way  of  truth.  We  know  that  there  is  but  one 
God,  one  Mediator,  one  falvation,  one  way  to 
life  eternal. — Happy  are  ye  in  knowing  the  Gof- 
pel of  the  grace  of  God—in  having  the  holy 
fcriptures  in  a  language  which  you  underfhand  ! 
Happy  are  ye  in  having  the  privilege  of  public 
worihip  ! — Hejhoweth  his  word  unto  Jacob,  his 
Jlatuies  and  his  judgments  unto  Jfrael  :  he  hath 
not  dealt fo  with  any,  nation  s  and  as  for  his  judg- 
ments they  'have  .  not  known  them*     Praife  ye  the 


JL 

Lord.— -At  that  time  Jefus  anfwered  and/aid,  I 
thank  thee  0  father,  Lord  of  heaven  and  earth,  be- 
caufe  thou  hajl  hid  thefe  things  from  the  wife  and 
prudent,  and  hafi  revealed  them  unto  babes.— -Why 
art  thou,  O  America,  fo  highly  exalted — fo  emi- 
nently diltinguifhed  by  all  the  light  and  privile- 
ges of  the  Gofpel,  and  civil  freedom! — How  un- 
natural, how  barbarous  any  of  thy  citizens,  if 
they  difpife  thefe  : — if  they  exert  any  power  to 
take  from  thee,  thy  glory — thy  beauty— thy 
praife,  the  Gofpel  of  the  grace  of  God  :  or  to 
oppofe  or  corrupt  it ;  or  if  they  refufe  to  be 
thankful  for  it  ! — O  for  a  note  of  praife  fublime 
to  afcend  from  every  American  tongue  and  fer- 
vour of  gratitude  to  go  up  from  every  American 
heart  to  the  throne  of  the  Univerfe — that  we 
have  all  the  light,  privileges,  and  ordinan- 
ces of  the  chriftian  religion  : — delightful,  pleaf- 
ing,  divine  Religion,  pure  and  undefiled  ! — - 
Jvlay  all  our  hearts  welcome  thee  to  our  choice— 
and,  then,  we  are  happy.  ■  Thou  art  the  glory  of 
any  land,  the  guide  of  the  youth,  the  fupport  of 

age,  the  folace  of  all  thy  friends  U Happy  is 

that  people  whofe  God  is  the  Lord  i 

4.  We  infer  from  this  fubjecl:,  the  abfolute 
need  of  the  divine  teachings  in  order  to  be  fa- 
ved.  We  are  not  of  ourfelves  fufficient  to  change 
our  own  corrupt  hearts.  Paul  may  plant  and 
Apollos  water,  but  it  is  God  who  giveth  the  in- 
creafe.  Means  are  to  be  employed — divine 
grace  is  to  be  fought  importunately  and  perfeve- 
ringly — the  miniftrations  of  the  Gofpel  arc  to 
be  attended  upon  diligentlv,  carefully,  and  heed- 
fully.  But  the  power  of  God  muft  call  and 
quicken,  fanctify  and  fave  the  foul.  Liften  not 
then,  for  a  moment,  to  fuch  as  tell  you,  that  you 
have  a  treafure  in  y ourfelves,  if  you  will  attend 


57 

to  it,  in  a  proper  manner,  which  is  fufficient  to 
ail  the  ends  of  a  holy  life^  and  future  bleffed- 
nefs. — Such  only  deceive  themfelves.  They  do 
but  dream  in  Religion.  They  are  fadly  igno- 
rant of  thefrrft  principles  of  the  Oracles  of  God.-- 

In  the  fifth  and  lad  place,  we  infer  from  this 
fubjecl:  the  obligation  upon  us  to  improve  faith- 
fully the  light  and  advantages  of  a  divine  Reve- 
lation.. We  are  peculiarly  diftinguifhed  on  ac- 
count of  our  religious  privileges.  We  enjoy  the 
benefit  of  the  outward  miniitrations  of  the  fanc- 
tuary.  Gofpel  truths,  and  or  dinances  are  dif- 
penfed  to  us.  The  doors  of  God's  houfe  are  al- 
ways open  to  us.  We  have  the  holy  Sabbath, 
On  the  part  of  God,  what  could  have  been  done 
more  for  his  Vineyard  than  has  been  done  ? 
Now  all  thefe  advantages  we  are  to  improve, 
with  faithfulneis  and  diligence;  Let  us  never 
difeileem  them,  let  others  fay  or  do  what  they 
may,  or  fpeak  ever  fo  hard  things  of  the  Gofpel, 
or  its  inflitutions.  Profane  and  irreligious  men 
will  feoff  at  all  ierious  piety.  Let  us  never  be 
feducedby  the  artifices  of  fuch,  as  lie  in  wait  to 
deceive  \  or  be  afhamed  of  the  Gofpel  of  the 
Son  of  God  ;  for  it  is  the  power  of  God  unto , 
falvation,  to  every  one  that  believeth,  to  the  Jew 
firft  and  alfo  to  the  Greek.  If  we  abufe  the 
light  which  we  enjoy,  and  mifimprove  our  reli- 
gious opportunities  and  advantages,  our  guilt 
will  be  exceedingly  aggravated,  and  our  final  ru- 
in, if  we  perifh,  proportionably  dreadful.  For 
thatfervant  which  knew  his  Lords  will  and  prepar- 
ed not  him/elf  9  nor  did  according  to  his  willjhall  be 
beaten  with  many  Jlripes.~>-For  unto  whomfoever 
much  is  given,  of  himjhall  muck  be  required. 
G 


*•    r    *«    j:    #*    x    »•    r    **      ♦  »    :    **    v    **    (,    »*      •:< *    * 


DISCOURSE    III. 


The  ways  in  which  the  holy  Scriptures  are  per- 
verted by  unlearned  and  unliable  men. 

2  PETER,  III.  1 6.  17. 

^  alfo'in  all  his  Epifiies,  /peaking  in  them  of  thefe 
things ,  in  which  are  fome  things  hard  to  be  un- 
derJiood,whichthey  that  are  unlearned  and  unjla- 
ble  wrcfl,  as  they  do  alfo  the  other  fcriptures  jinto 
their  own  de/lruclion.  Ye  therefore,  beloved 
feeing  ye  know  thefe  things  before,  beware  left  ye 
-alfo  being  led  away  with  the  error  of  the  wicked, 
fall  from  your  own  Jledfq/lncfs. 

THE  holy  fcriptures,  though  by  divine  grace 
able  to  make  us  wife  unto  falvation,  are 
almoft  wholly  difufed  by  multitudes,  who  never- 
thelefs  would  wifh  to  be  thought  friends  to  the  re- 
ligion and  morals  which  are  taughtin  them.  They 
even  lie  by,  in  many  houfes  covered  with  duft, 
as  if  of  no  confequence  in  the  direction  of  human 
life,  and  unworthy  of  a  careful  attention  or  fe- 
rious  perufal.  Their  purity,  their  beauty,  their 
fublimity,  which  fome  of  the  befl&and  greatefl 
characters  that  ever  adorned  human  nature,  have 
not  only  admired,  but  extolled,  are  overlooked, 
either  through  a  want  of  difcernment  to  .acknow- 


6<3 

ledge,  or  of  tafle  to  relifli  their  merit. — Soma: 
read  them  only  from  cuftom  or  for  amufe- 
merit.— -Others  read  them  merely  to  cavil  at, 
reproach,  and  pervert  them.  Others,  again,, 
fearch  them,  not  to  be  guided  by  the  light  which 
they  fhall  exhibit,  but  to  fupport  or  confirm  the 
opinions,  which  they  have  previoufly  imbibed, 
and  are  refolved  not  to  relinquish.  Hence  not 
only  different,  but  contradictory  principles  arq 
pretended  to  be  drawn  from  them. 

Lire  all  other  things  of  importance  and  worth, 
they  are  liable  to  be  abufed  and  mifapplied.  It. 
is  however  no  valid,  nor,  indeed,  plaufible  ob- 
jection againfl  their  divinity,  or  ufefulnefs,  that 
they  are  capable  of  being  mifconftrued  and  mif- 
underftood.  If  it  pleafe  the  majefty  of  heaven 
and  earth  to  fpeak  to  man,  at  ali  concerning  his 
duty  and  happinefs  as  a  moral  agent,  he  mud 
fpeak  to  him  in  man's  language,  But  all  hu- 
man language  is  imperfect,  capable  of  being  per- 
verted and  wrongly  conftrued— of  courfe,"  the 
holy  fcriptures  are  fo.  In  truth,  every  thing 
done  by  man  is  imperfect.  He  Jives  in  an  im- 
perfect world.  His  language,  when  moft  refin- 
ed, is  imperfect.-— It  would  therefore,  befpeak  a 
high  degree  of  folly  and  iiiconfidcration  either 
to  difeiieem,  or  to  think  meanly  of  the  holy 
fcriptures,  becaufe  they  have  been  mifimproved 
and  profaned.  And,  it  is  equally  difgraceful  to 
reafon  and  repugnant  to  philofophy  to  look  up- 
on them  as  fabulous,  or  to  imagine  that  no  cer- 
tain and  fixed  fyftem  of  doctrines  is  contained  in 
them,  merely  becaufe  different  fects  of  Chriftians 
have  underilood  them  differently,  and  drawn 
from  them,  not  only  different,  but  contradicto- 
ry, tenets. 


6t 


The  ferious  mind  will  moil  fincerely  regret, 
what  cannot  but  be  acknowledged,  that  they 
have  been  fo  often  and  fo  grofsly  perverted. 
The  candid  and  honeft  will  not  be  prejudiced 
againft  them,  or  neglect,  molt  diligently  to  at- 
tend to  them,  though  they  have  been  fo  much 
mifapplied  and  mifunderftood. 

To  guard,  therefore,  againfl  the  danger  and 
commonnefs  of  wrefting  and  perverting  the  word 
of  God  to  our  deftru&ion  is  a  fubjecl  highly 
important  and  interefting  in  itfelf ;  at  all  times 
proper  ;  but  at  this  day,  it  is  apprehended,  to 
be  peculiarly  feafonable.  It  is  a  mbject  feldom 
difcuffed,  but  if  properly  managed  may  be  emi- 
nently ufeful  to  all  chriftian  families  and  indivi- 
duals. It  may  be  made  very  fubfervient  to  ad- 
vance the  caufe  of  rational  religion,  and  to  pre- 
vent the  mind  from  what  is  vifionary  and  fanci* 
ful  in  matters  of  infinite  concern. 

The  time  and  attention  of  the  hearer  will  con- 
sequently be  well  employed,  if  his  mind  may  be 
deeply  impreffed  with  the  importance  of  rightly 
underftanding  the  fcriptures  and  with  the  great- 
nef s  of  the  danger  of  wrefting  them  to  his  own 
diftruclion,  as  is  often  done  by  unlearned  and 
unliable  men  :  and  the  pains  and  anxiety  of  the 
fpeaker  will  be  amply  rewarded,  if  he  may  but 
bring  any  affi (lance  to,  or  fugged  what  may 
prevent  any  one,  if  it  be,  even,  but  one,  from 
wrefting  them  to  his  own  deftruclion.  For  the 
falvation  of  one  foul  is  of  more  worth  than  the 
material  world,  and  the  lofs  of  one,  or  his  final 
deftru&ion  is  greater  than  words  can  defcribe. 
For  what  Jh all  it  profit  a  man  if  he  fkould gain  the 
whole  world  and  lofe  his  own  foul  ?  Or  what  floall 
a  man  give  in  exchange  for  his  foul.--** 


02 

These  confideratlons  have  induced  trie  f© 
make  choice  of  the  paffage  now  read,  as  the  fub- 
£€&  of  difcourfe  at  this  time.  It  contains  the 
danger  and  commonnefs  of  the  fin  of  perverting 
and  abufmg  the  fcripture  to  our  deftruction.  It 
(lands  connected  with  the  foregoing  verfes  in 
this  manner.  St.  Peter  had  been  defcribing, 
with  great  force  and  folemn  grandeur,  the  end 
of  the  world- — the  diffolution  of  the  fyftem  oi 
creation— and  the  coming  of  the  fon  of  man  to 
judge  the  Univerfe.  He  fpeaks  of  the  heavens 
palling  away  with  a  great  noife — the  Elements 
melting  with  fervent  heat- — the  Earth  and  all 
its  works  being  confumed  in  one  univerfal  con- 
flagration-— the  day  of  judgment-— the  perdition 
of  ungodly  men — the  new  heavens  and  new 
earth  wherein  dwelleth  righteoumefs — the  per- 
fection of  felicity  for  the  pious  and  virtuous.  In 
the  text  he  informs  us,  that  St.  Paul,  his  brother 
in  the  kingdom  and  patience  of  Chrift,  had,  in 
all  his  holy  Epiflles  to  the  Churches,  fpoktn  of 
thefe  grand  and  folemn  fubje&s  ;  and  that  fome 
things  contained  in  his  Epiftles  were  difficult  to 
te  underflood— -that  is,  required  attention  and 
<are  not  to  mifapprehend  him.  He  does  not 
inean  that  St.  Paul  was  an  obfeure  or  unintelli- 
gible writer.  This  would  have  been  a  high  im- 
peachment and  reproach.  It  would  have  been 
at  the  fame  time  altogether  unjufl.  For  he  is  a 
nervous  and  plain  writer.  He  is  a  ftrong  and 
clofe  reafoner.  And  his  writings  will  be  admi- 
red as  long  as  there  fliall  be  either  genius  or  piety 
in  the  world.  The  difficulty  then  of  under  (land- 
ing fome  things  penned  by  him,  under  divine  in- 
spiring influence,  is  not  owing  to  any  deficiency 
an  perfpicuity  and  clearness  of  ftyle,  but  to   the 


ft 

jfpiritual  nature  and  grandeur  of  the  fubje&s,  of 
which  he  treated.-— After  this  fublime  descrip- 
tion of  the  end  of  all  things,  St.  Peter,  in  the  two, 
verfes  immediately  preceding  the  text,  addrefles 
a  moft  judicious  and  pertinent  exhortation  to  the 
Chriftians,  to  whom  he  wrote,  in  thefe  words : 
Wherefore,  behold,  feeing  that  ye  look  for  fuck 
things,  be  diligent  that  ye  may  be  found  of  him  in- 
-peace,  without  fpot  and  blemifh.     And  account  that 
the  longfuffering  of  our  Lord  isfalvation  ;  even  as 
our  brother  Paul  alfo,  according  unto  the  wifdom 
given  unto  him,  hath  written  unto  you ;  as  alfo  in 
all  his  Epiftles,fpeaking  in  them  of  thefe  things  ;  in 
which  are  fame  things  hard  to  be  underftood,  which 
they  that  are  unlearned  and  unftable  wrefl,  as  they 
do  alfo  the  other  fcriptures  unto  their  own  deftruc- 
tion..    Te   therefore   beloved,  feeing  ye  knew  thef* 
things  before,  beware  left  ye  alfo  being  led  awaf 
%  with  the  error  of  the   wicked,  fall  from  your  own 
/ieadfaftnefs.     The  Apoftle  was  extremely  foli* 
citous  left  the  Chriftians  to  whom  he  directs  this 
catholic  or  general  Epiftle,  mould  be  feduced* 
from  fteadfaftnefs,  and  fall  into  the  errors  and 
delufions  of  wicked  men,  who  were  active  in  at- 
tempts to  lead  away  others  from  the  truth.   Men . 
who  have  embraced  errors,  are  always   bufy  in 
ftrengthening  their  party,  by  propagating  their 
pernicious   principles,  and  profelyting  others  to 
them.     And  upright  and  honeft  Chriftians  are 
in  danger  always,  from  the  artifice  and  fubtle 
devices  of  fuch,  as  lie  in  wait  to  deceive.     They 
ihould,  therefore,   always   be  upon  their  guard 
left  they  be  feduced,   and  fall  from  their  ftead- 
faftnefs.    The  unlearned  and  unftable,  who  per- 
vert  fcripture  are  people  who  are  illiterate— of 
finall  reading  arid  obfervation—- who  are  given 


^4 

to  change*  are  frequently  altering  their  princi- 
ples, laying  afide  the  opinions  which  they  once 
entertained,  and  to  which  they  were  affectionate- 
ly  attached,  and  taking  up  new  ones.  Such  peo- 
ple as  have  not  capacity  and  {lability  to  weigh 
the  reafons  of  any  opinion,  but  believe  as  acci- 
dent— pailions,  or  prejudices  di&ate — as  they 
chance  to  read,  or  hear.  OneJ<Commentator 
thinks  that  the  Greek  word  tranfiglted  unlearned, 
may  mean  unteachable.  But  I  $jp  not  find  that 
it  is  ever  fo  ufed  in  any  Greek  author.  Befides, 
if  it  were,  it  could  not  be  the  meaning  of  it  here. 
Unlearned  then,  here  means  people  of  fmali 
reading — of  little  reflection  and  obfervation — 
efpecially  of  little  knowledge  in  divinity — and 
of  much  conceit.  And  ignorance  is  ufually 
confident  and  impudent*  Such  wreft  arid  per- 
vert fcripture  to  their  own  deftru&ion.  They 
cannot,  meekly  and  quietly,  receive  inftrudion 
from  the  knowing  and  learned :  but  undertake 
to  interpret  and  explain  for  themfelves  and 
others.  Being  perverfe  and  felf- willed,  they  turn 
a  deaf  ear  to  what  is  offered  by  the  wife  and  ju- 
dicious. They  lean  to  their  own  understand- 
ings. Such  felf  conceited  and  ignorant  people, 
and  withal,  unftable,  turn  the  fcripture  to  a  wrong 
and  ialfe  meaning' — make  it  fpeak  what  it  was 
never  intended  to  fpeak  \  and  going  by  their 
falfe  and  erroneous  interpretations,  are  plunged 
into  fatal  errors — ;and  ruined  forever- — go  down 
to  the  grave  with  a  lie  in  their  right  hand- — are 
left  of  God,  in  his  fovereign  pleafure,  a  prey  to 
their  own  chofen  blindnefs,  and  perifh  eternally 
in  their  herefies  and  delufions.  Happy  thofe" 
who  keep  clear  of  fuch  perverters  of  fcripture  !' 
— To   wreft  the   word  of  God  to  our  own  de- 


65 

Itruction,  is  to  mifinterpret  and  mifconftrue  it 
to  fuch  a  degree — as  to  deduce  from  it  fatal  er- 
rors— or  effentially  falfe  principles,  and  to  live 
and  praclife  according  to  fuch  mifmteipretations 
and  mifconftruclions.  The  end  of  all  this,  is  fi- 
nal ruin — or  mifery  in  a  future  world.  How 
affecting  the  idea,  that  the  fcriptures,  which  were 
given  to  man  for  his  only  infallible  guid.e 
through  a  world  of  forrow  and  tears,  and  to 
meeten  him  for  a  full  and  perfect  bleflednefs  in 
heaven,  mould  by  a  corrupt  and  perverfe  mind, 
be  turned  to  his  deflru&ion  !  But  alas  !  fo  they 
often  are— -have  been  in  paft  ages,  and  will  be 
in  future. 

After  thus  introducing  and  opening  the 
words  felected  for  prefent  meditation,  it  is  pro- 
pofed,  in  dependence  on  divine  ftrength,  to  enu- 
merate and  explain  the  various  ways,  in  which 
unlearned  and  unftable  men  pervert  the  fcriptures 
to  their  own  deffcruttion. 

They  were  given  to  us  on  purpofe  to  teach 
and  inftrucl  us  in  the  right  way  of  worfhipping 
and  ferving  God  in  time,  and  preparing  us  for  the 
glorious  fervices  and  employments  of  the  heav- 
enly flate.  Our  belt  good,  here  and  hereafter, 
are  aimed  at,  in  that  Revelation  of  the.  divine 
will,  which  we  enjoy.  Indeed  our  felicity,  in 
fubordination  to  the  divine  honour,  is  confulted 
in  that  manner,  in  which  it  ought  to  be,  accor- 
ding to  reafon,  and  the  nature  of  man,  both  in 
Creation  and  Providence,  as  well  as  in  the  facred 
Volume.  On  the  part  of  the  Maker  of  all 
things  there  is  no  want  either  of  wifdom  to 
contr/'ve  our  happinefs,  of  grace  to  prepare  us  for 

H 


—  • 


66 


it,  or  of  goodnefs  to  effect  it.  Consequently,  if 
we,  at  laft,  fail  of  life,  the  fault  is  alone  imputa- 
ble to  ourfelves.  We  are  left  to  aft  out  our  own 
hearts,  in  regard  to  things  divine :  whether  we 
will  chufe  the  way  cf  life  or  of  death.  Hence 
it  comes  to  pafs,  that  the  fcriptures  are  wrefted 
or  turned  to  our  own  deftrudtion.  That  which 
was  ordained  for  our  good,  is,  by  the  amazing 
corruption  and  depravity  of  our  hearts,  turned 
into  poifon,  mifapprehended  and  mifapplied.  It 
may  here  be  remarked,  as  worthy  of  fpecial  at- 
tention, that  the  reafon  why  the  word  of  God, 
in  the  writings  of  the  old  and  New  Teftament, 
is  fo  frequently  and  fo  grofly  perverted,  is  not  be- 
caufe  thefe  writings  are  not  wifely  compofed  and 
properly  exprefled  ;  for  they  are  plain — perfpic- 
uous — beautiful — and  fublime  to  admiration  ; 
but  becaufe  of  the  perverfenefs,  wilful  blindnefs, 
and  vile  prejudices  of  mankind.  Had  we  a  good 
and  honell  heart,  or  a  fingie  eye  to  the  truth, 
we. mould  not  fall  into  any  fatal  or  effential  er- 
rors. Much  of  the  corruption  of  human  nature, 
therefore,  is  tobe  feen,  in  the  ilrange  and  abfurd 
conftru&ions  put  upon  particular  paflages  of  fa- 
cred  Writ.  And  what  is  very  furprifing  is,th  at 
all  profefs  to  be  faithful  and  impartial ;  and  the 
moil  through  felf-flatery  and  felf-blindnefs,  actu- 
ally fancy  themfelves  to  be  in  the  right.  This 
is  the  condemnation  that  light  is  come  into  the  worlds 
but  men  love  darknefs  rather  than  the  light — the 
light  of  truth,  or  of  true  doctrines.  People  will 
not  feek  or  corne  to  the  light  of  divine  truth, 
becaufe  their  deeds  are  evil.  While  unfanclifi- 
ed,  they  hate  God.  They  hate  his  truth.  They 
hate  his  ways.  They  delight  not  in  the  pure 
and  ftrift  principles  of  Religion.     Hence  all  the 


— 

Corruptions  and  Abufes  of  Chriftianity  in  for- 
mer  and  later  days ;  and  perverfion  and  mifun- 
derftanding  of  fcripture. 

i .  And  one  way  in  which  primitive  Chriftian- 
ity is  corrupted,  and  the  holy  fcriptures  perver- 
ted and  wrefted  to  people's.deftru&ion  is  by  re- 
futing to  take  the  words  in  their  well  known  and 
eftablifhed  fignification,  and  wiihing  to  fhape 
them  to  pre-concieved  opinions.  As  they  were 
written  for  our  inftru&ion  and  guidance  in  all 
things  relating  to  faith  and  practice,  fo  we  are 
to  abide  by  the  common  and  obvious  import  of 
the  words  ufed.  The  only  proper  and  juft  way 
of  difcovering  the  real  and  true  meaning  of 
fcripture- words,  is  to  fee  how  they  are  generally 
ufed  by  the  infpired  writers.  The  mod  of  the 
words,  have  a  fixed  fignification,  as  much  as 
any  words  can  have.  Thofe,  whofe  import  it 
is  hard  to  difcover,  are  few  in  number,  and  re- 
late to  certain  cufloms  or  rites  of  the  antient 
nations,  now  in  the  lapfeof  centuries,  unknown. 
And,  none  of  thefe  phrafes  neceffarily  obfcure  by 
reafon  of  cufloms  now  unknown,  contain  effen- 
tial  do&rines.  The  things  neceffary  to  be  belie- 
ved in  order  to  obtain  falvation  are  few,  and  fo 
obvious  that  none  can  difpute  or  miftake  them, 
but  thofe  who  chufe  to  do  it.  If  any  rule  of 
interpreting  fcripture  be  fo  juft,  at  firft  view,  as 
to  be  incontrovertible,  it  is  this,  that  it  is  to  be 
its  own  expofitor — it  is  to  be  interpreted  by  it- 
felf — paffages  not  fo  plain  or  clear,  by  thofe 
which  are  as  plain  as  words  can  be — things  not 
neceffary  or  eflential,  by  thofe  which  are  necef- 
fary and  effential.  Do  we  wifh  to  know  the  true 
meaning  and  fpirit   of  fcripture,   we  are  to  ob~ 


*68 


ferve  carefully  how  the  words  ufed,  upon  which 
we  may  be  contemplating,  are  generally  ufed  in 
other  parts  of  f:ripture  ;  what  the  common 
known  import  of  the  words  is  ;  and  alfo  how 
the  facred  writers  generally  ufe  them.  They 
are  likewife  to  be  underflood  according  to  the 
analogy  of  faith,  or*  the  fyftem  of  truths  mo  ft 
evidently  taught  us  in  divine  Revelation.  The 
figurative  and  metaphorical  language  is  to  be 
conceived  of  from  plain  and  unfigurative.  And 
both  according  to  the  fubjecl  treated. — When 
we  open  the  facred  Volume,  we  mould  be  wil- 
ling to  be  guided  altogether  by  what  it  contains. 
It  contains  what  we  are  to  believe  concerning 
God,  and  the  duty  required  of  us.  We  mould 
not  aim  to  make  it  fpeak  according  to  ideas  and 
opinions  on  religious  fubjecls,  which  we  have 
previoufly  formed — or  bend  it  from  its  eafy  na- 
tural fenfe,  to  conform  to  certain  favourite  au- 
thors uninfpired,  whom  we  paffionately  admire. 
If  we  will  arbitrarily,  or  at  our  pleafure,  take 
fcripture  and  compel  it  to  accord  to  our  tenets 
or  principles,  already  imbibed,  whether  from 
accident  or  reflection,  or  from  corrupt  writers  ; 
being,  mean  while,  refolved  to  get  parTages  of 
fcripture  to  favour  or  fupport  them,  whether 
wrongly  or  rightly  applied,  we  are  certainly 
guilty  of  the  fin  of  wrefting  it  to  our  fpiritual 
hurt,  or  even  final  deftrudtion,  Becaufe,  in 
this  way  we  fhall  never  fail  to  mifufe  it.  We 
fhall  make  it  fay  any  thing,  we  pleafe  to  admit — 
or  to  deny  any  thing  we  wifh  to  l^ave  it  deny.  It 
can,  of  courfe,  be  no  rule  of  life  to  us,  or  flan- 
dard  of  faith.  One  man  will  make  it  fay  one 
thing,  and  another,  a  dire&ly  oppofite  thing. 
Hence,  it  hath  been  unjuftly  charged  with  con* 


o9 

tradi&ing  itfeif,  by  infidel  Cavillers. — Alfo,  feri- 
ous  and  honed  minds,  but  not  of  extenlive  in- 
formation, or  accuracy  of  judgment,  have  often 
been  bewildered  and  confounded  by  oppofite  and 
contradictory  interpretations.  Were  men  to 
pervert  any  good  writer  on  common  fubjects,  or 
any  antient  Clailical  author,  as  they  do  the  word 
of  God,  they  would  be  juftly  chargeable  either 
with  incapacity  or  difmgenuity  :  they  would  be 
complained  of  for  the  want  of  fairnefs,  or  be  ac- 
cufed  of  willful  perverfion.  No  perfon  who 
pretends  to  own  the  truth  of  icripture  can  be 
honeft  in  his  enquiries  after  duty  from  it,  who 
is  not  difpofed  heartily  to  take  it  jufl  as  it  is, 
without  compelling  it  to  fpeak  a  language  wholly 
foreign  from  its  moil  obvious  meaning.  In  gen- 
eral, it  has  one  plain,  fixed  meaning.  And  this 
would  be  as  eafily  comprehended,  were  we  hon- 
eft to  ourfelves,  and  diligent  in  our  fearch  into 
it,  as  the  meaning  of  any  plain  good  writer.  To 
fuppofe  otherwife  would  be  not  only  to  afperfe 
the  Sacred  Oracles,  but  to  impeach  the  di- 
vine wifdom  and  goodnefs.  Becaufe,  for  the 
fame  reafon  that  God,  infinite  in  mercy  and  be- 
nevolence, would  give  to  a  world  lying  in  fin  and 
wickednefs,  a  revelation  of  his  will  at  all,  he 
would  give  one  that  could  be  eafily  underflood 
where  there  were  good  and  upright  intentions  in 
ftudying  it. 

2.  Another  way  in  which  unlearned  and 
unliable  men  wreft  the  holy  fcriptures  to  their 
deflruclion  is  by  taking  them  unconnecledly  and 
detachedly.  If  we  pay  no  attention  to  the  par- 
ticular fubject,  on  which  the  infpired  penman  is 
difcourfing,  it  is  not  to  be  expecled  that  the  true 


7o 

fenfe  will  be  obtained.  For  there  is  an  order 
and  a  connexion  in  every  good  writer.  He 
fpeaks  according  to  his  fubject,  and  if  we  would 
not  miflake  him,  it  is  incumbent  upon  us  to  at- 
tend carefully  and  critically  to  it.  It  is  impofli- 
ble  for  us  to  keep  from  mifunderftanding  an 
Author,  if  we  overlook  his  fubject  or  general 
fcope  and  defign.  Each  writers  (file  or  manner 
is  peculiar  to  himfelf.  And  this  is  as  true  of  the 
infpired  writers,  as  of  uninfpired.  The  fuper- 
natural  aids,  with  which  the  former  were  bleffed 
by  the  immediate  influence  of  the  holy  Ghoft, 
did  not  deflroy  or  take  away  this  peculiarity. 
St.  Paul's  manner  and  diction  for  example  are 
very  different  from  St.  John's,  as  every  one  who 
has  any  knowledge  of  language,  muff  own. 

The  occafion,  likewife,  as  well  as  the  fubject, 
upon  which  the  facred  penman  is  fpeaking,  mull 
be  duly  noticed.  If  we  be  doubtful  about  the 
real  and  true  meaning  of  any  paffage  of  fcrip- 
ture,  we  mufl  obferve  the  perfons  or  characters 
of  whom,  or  to  whom  the  words  in  queftion  are 
fpoken.  Overlooking  thefe,  is  a  fruitful  fource 
of  perverting  fcripture.  If  we  will  take  fcripture 
exprellions  in  a  detached  manner  regardlefs  of 
the  connexion,  we  can  prove  any  thing  and  ev- 
ery thing  we  wiili  to  prove,  or  fupport  any 
fch erne  of  principles,  in  religion,  however  ab- 
furd  and  irrational,  even  though  blafphemous. 
In  this  way,  ufually,  all  erroneous  perfons,  who 
adopt  and  zealoufly  endeavor  to  propagate 
heretical  principles,  and  divifive  practices,  con- 
duct. They  never  hearken  to  the  connexion  or 
to  the  analogy  of  faith,  but  recite,  at  random, 
texts  which  in  found  feem  to  accord  with  their 


7* 

lingular  notions.  They  never  flop  to  examine, 
with  coolnefs  and  candor,  what  may  be  offered 
againfl  them,  like  rational  men,  impartially  de- 
firous  of  finding  the  truth,  whether  it  fhall  make 
for  or  againfl  them.  This  is  an  extremely  com- 
mon way  of  abufing  and  misapplying  fcripture. 
How  frequently  do  unlearned  and  unftable  men 
practife  it  to  their  own  deftruclion  1  And  how 
often,  too,  do  artful  and  defigning  men  pra&ife 
it,  who  know  better,  and  who  know  that  they 
are  endeavouring  to  impofe  on  the  world !  Ma- 
ny, no  doubt,  read  and  fludy  the  Oracles  of  God, 
on  purpofe  either  to  mifreprefent  or  ridicule 
them.  To  affirm  this,  is  neither,  it  is  apprehen- 
ded, uncharitable  or  uncandid.  For  were  not 
this  actually  the  cafe,  how  is  it  poiTible,  that 
there  mould  be  fo  many  ftrange,  abfurd,  and 
wild  fchemes  of  religion — fuch  irrational  and 
blafphemous  principles — fuch  grofs  corruptions 
of  chriflianity.  Many  herefies,  in  the  various 
ages  of  the  world,  and  various  chriftian  coun- 
tries, have  fprung  up  to  the  difgrace  of  reafon 
and  religion  : — dangerous  and  fatal  herefies — 
and  all  from  this  fruitful  fource,  misunder- 
standing and  misapplying  particular  pafTa- 
ges  of  fcripture  detached  from  the  general  con- 
nexion, which  may  feem  in  the  found,  or  at  firli 
hearing,  to  fupport  the  tenets,  which,  the  abet- 
tors of  fuch  tenets,  adduce  them  to  fupport. 
Some  may  be  plaufible.  And  when  much  art, 
fophiflry,  and  falfe  reafonlng  are  ufed,  may  de- 
ceive even  fuch  perfons  as  are,  in  a  meafure,  up- 
on their  guard. 

All  errors  and  fajfe  fyflems  of  doctrine  not 
only  originate  from  un  abufe  and  perverfion  of 


72 

fcripture,  but  clearly  argue  the  great  degenera- 
cy and  corruption  of  human  nature.  Were  not 
man  a  depraved  creature,  or  were  he  as  he  was, 
when  firlt  formed  in  Paradife,  he  would  never 
wander  into  erroneous  principles.  He  would 
never  be  attached  to  them.  He  would  never 
difgiace  himfelf  by  unwearied  efforts  to  profelyte 
others  to  them.  Perfons  who  have  embraced 
errors  like  the  troubled  fea,  whofe  waters  caff  up 
mire  and  dirt,  are  reft lefs  and  uneafy.  They 
have  committed  themfelves  to  the  bufmefs  of  fac- 
tion ;  and  are  zealous  to  diffufe  the  poifon  of 
their  errors,  as  extenfively  as  poffible.  Long 
fmce  did  our  Lord  make  the  remark  ;  and  every 
age  and  every  countryliave  verified  it.  Wo  un- 
to you  Scribes ,  Pharifees,  Hypocrites  ;  for  ye  com- 
fafsfea  and  land  to  make  one  profelyte ,  and  when 
he  is  ?nade,  ye  make  him  twofold  more  the  child 
of  Hell  than  yourf elves. 

It  is  to  the  benevolent  mind,  painful  to  recol- 
lect, that  erronifts  of  every  defcription,  are  more 
active  and  laborious  to  defTeminate  their  rrrif- 
chievous  opinions,  than  the  lovers  of  truth  are, 
the  true  principles.  One  caufe  no  doubt  is  that 
falfe  principles  are  pleafing  to  depraved  nature. 
But  the  truth,  in  things  moral  and  divine,  though 
approved  of  by  natural  confeience  and  reafon,  is 
never  approved  of  by  the  unfan&ified  heart. 
To  receive  the  truth  in  the  love  of  it,  is  the 
mark  of  a  gracious  ftate.  It  is  one  of  the  moft 
amiable  tempers  which  man  ever  exercifes. — It 
is  alfo  melancholy  to  think,  that  perfons  who 
have  embraced  error,  are  far  more  anxious  to 
gain  profelytes  to  their  false  creed,  than  to 
promote  peace,  chanty  and  holy  living.     They 


n 

tithe  annlfe  and  ?mnt,  and  neglect  the  weightier 
matters  of  the  law,  judgment,  mercy,  and  faith. 
They  are  not  contented  to  enjoy  their  own  fin- 
gularity  of  opinion  and  practice,  and  the  right 
of  private  judgment ;  but,  like  infurgents  in  civil 
government,  go  about  to  bring  others  over  to 
their  party. — Hence  unhappy  differences  in  the 
church.— Hence  hard  fpeeches  and  reviling  of 
others. — Hence  ftrange  abufe  and  perverfion  of 
fcripture. 

3.  A  third  way,  in  which  unlearned  and 
unltable  men  wrefl  the  fcripture  to  their  own 
deftru^tion,  is  by  falfe  gloffes,  drained,  and  fan- 
ciful comments,  and  indulging  prejudice  while 
it  is  read  or  heard.  It*would  be  tedious  and 
endlefs  to  go  over,  even  in  imagination,  with  the 
itrange  and  unnatural  comments  often  put  up- 
on  plain  paflages  of  infpired  truth — or  the  para- 
bles ufed  by  our  Lord — or  the  transactions  re- 
corded in  fcripture.  Some  glories  are  put  upon 
them,  which  a  fober  and  thinking  mind  would 
conceive  impolTible  to  enter  the  fancy  of  man, 
I  {hall  take  leave  to  mention  one,  out  of  innu- 
merable others  which  might  be  mentioned  with 
equal  propriety. — The  transfiguration  of  our  Sa- 
viour on  Mount  Tabor,  has  been  cited,  and  com- 
mented upon,  to  prove  that  there  are  no  Gof- 
pel-ordinances  in  the  New-Teftament-difpenfa- 
tion. — A  man  muft  have  a  furprifing  talent  at 
discovering  an  occult  meaning  in  fcripture  to 
draw  an  argument  againft  the  plain  and  exprefs 
Inftitutions  of  the  Gofpel,  from  that  glorious 
tranfa&ion.  Perhaps  we  cannot  find  among 
any  difputers,  fuch  inflances  of  evading,  per- 
verting, and  twilling  plain  and  obvious  points, 

I 


74 

as  among  the  different  fe&aries  of  Religion. 
Truth,  amid  fuch  collifions  and  oppofition,  may 
eventually  mine  forth  with  a  fuperior  fplendor. 
— It  is  therefore  fome  confolation  to  reflect  that 
the  Ghriftian  Religion  may  be,  in  the  end,  ad- 
vantaged, by  the  errors  and  divifions,  which  a 
holy  Providence  fuffers  to  take  place.  They 
never  can  avail  to  deftroy  the  caufe,  which  the) 
now  difhonour.  While  we  fee,  to  our  great 
grief,  errors  and  delufion  fpreading,  our  minds 
ought  to  be  deeply  affected  with  the  impreffion 
that  we  do  not  love,  naturally,  the  great  truths 
and  do&rines  of  the  Gofpel.  Mankind  are  ex- 
ceedingly averfe,  naturally,  from  the  foul-emp- 
tying— foul-humbling-^phrift-exalting  doctrines 
of  God's  word.  And  confequently,  the  fcrip- 
tures  are  not  read  or  heard  with  that  honeft  in- 
tention to  be  led  into  all  truth  and  duty,  with 
which  they  ought  to  be.  We  often,,  hence,  fee 
them  mifunderftood  and  mifapplied  to  the  ruin 
Qf  fuch,  as  thus  wreft  them. 

4.  A  farther  way,  in  which  the  word  oi 
God  is  wrefted  from  its  proper  meaning  by  un- 
learned and  unjiable  ??wn,  is  their  refuting,  thro' 
pride  and  felf-conceit  the  neceflary  helps  to  un- 
derftand  them  rightly.  They  look  only  on  one 
fide. — They  read  only  on  one  fide.  Tradition, 
love  of  novelty  or  affeclation,  lead  them  aftray. 
They  may  have  fo  high  an  efteem  of  fome  one 
leader  of  a  Seel: — -orinticing  author — or  may 
fo  biafs  their  minds  by  "envy,  or  prejudice,  as 
will  end  in  mif-underftanding  the  word  of  God. 
—We  mould  always  fufpeel:  our  own  impartiality 
and  honeft  views.  We  mould  afk  ourfelvei; 
fuch  queflions  as  thefe,  <c  Am  I  willing  to  know 
"  the  truth  ?  Do  I  entertain  no  prejudices,  un- 


75 

"  founded  and  unreafonable,  againft  fuch  and 
"  fuch  doctrines  or  modes  of  worfhip  ?  Do  not 
"  corrupt  and  felfifh  paflions  warp  my  judgment? 
"  Is  not  my  admiration  of  fuch  a  way — or  fuch 
"  an  author — or  regard  to  fuch  a  man,  the  caufe 
"  of  my  imbibing  the  principles,  I  have  imbib- 
"  ed  ?  Do  I  make  ufe  of  all  the  helps  in  my 
"  power  to  fearch  out  the  true  meaning  of  God's 
"  holy  word  ?  Do  I  repair  to  his  houfe — to  the 
"  authorifed  guides  in  his  Church,  for  advice, 
"  light,  and  counfel  ?  Ami  afraid  of  delufion — 
"  of  my  own  heart,  and  of  temptations  ?" 

He  who  does  not  make  ufe  of  all  the  afliftan- 
ces,  to  Which,  in  the  courfe  of  divine  Provi- 
dence, he  hath  accefs,  in  order  to  underftand  the 
right  way  of  ferving  and  glorifying  God,  is  to  be 
credited  in  no  profeflions  of  impartiality  or  integ- 
rity, which  he  may  make. 

5.  Another  way,  in  which  unlearned  and 
unliable  men  pervert  the  holy  fcriptures,  is  read- 
ing them  with  a  light,  trifling  and  uhferious 
mind,  and  refuting  to  feek  to  God  for  his  grace 
and  fpirit  to  purge  away  our  darknefs  and  prej- 
udices, our  evil  affections  and  vain  imaginations. 
A  trifling  and  light  temper  of  mind  is  a  very  im- 
proper one  to  read  the  word  of  God — or  to  hear 
it  with.  If  we  be  unferious  when  we  read,  it 
is  not  likely  that  we  fhall  get  any  good  from  it. 
Our  defire,  when  we  either  read  or  hear  the 
word,  fhould  be  to  be  fpiritually  benefited — to 
get  heavenly  light  and  inftruction.  We  are  to 
be  guided  and  directed  entirely  by  holy  fcripture, 
and  to  receive  it  juft  as  it  is.  It  fhould  be  pray- 
erfully read.  Our  fupplication  fhould  afcend  to 
the  fountain  of  grace  and  mercy,   wifiiora  and 


7< 

goodnofs,  that  he  would  illuminate  our  darken 
ed  underflandings — confirm  our  wavering  hearts? 
— eftablifh  our  faith — undeceive  us,  if  deceived 
— correct  our  errors,  if  erroneous — remove  our 
prejudices  againft  the  great  and  efTential  doctrines 
of  Chriitianity,  if  we  be  actuated  by  any — in- 
creafe  our  regard  to  his  own  word — convince  us 
of  fin — fave  us  from  the  feduction  of  falfe  prin- 
ciples, the  fafcinating  power  of  herefy— and  di- 
rect our  hearts  into  his  love,  and  a  patient  wait- 
ing for  Chrift.  Mod  devoutly,  and  importu- 
nately, and  perfeveringly  mould  we  feek  the  pu- 
rifying efficacy  of  grace  divine,  to  fave  us  from 
all  delufion,  and  to  prevent  our  placing  religion 
in  rites  and  forms,  or  outward  obfervances,  that 
we  may  not,  being  led  away  with  the  error  of  the 
wicked  fall  from  our  own  fteadfaflnefs \ 

6.  Another  way,  and  the  laft  that  will  be 
now  illuftrated,  in  which  unlearned  and  unlia- 
ble men  pervert  or  wrefl  the  fcriptures,  is  in 
holding  that  they  cannot  be  rightly  underftood, 
without  the  fame  immediate  infpiration  of  the 
holy  Ghoft  which  indited  them.  For  the  proph- 
ecy came  not  in  old  time  by  the  will  of  Man  :  but 
holy  men  of  God  fpake  as  they  were  moved  by  the 
holy  Ghoft.  The  queflion  is  not,  whether  a  re- 
newed heart  be  of  great  importance  in  gaining 
a  true  knowledge  of  the  holy  fcriptures,  and 
give  a  more  lively,  folemn  and  affecting  imprefT- 
ion  of  the  truths,  duties,  and  doctrines  of  the  Bi- 
ble ?  for  this  is  readily  acknowledged.  But 
whether  it  can  be  underftood,  in  its  great  prin- 
ciples and  doctrines,  duties  and  ordinances,  by 
man,  without  the  inunediate  infpiration  of  the 
fpirit  of  God.  If  it  cannot,  it  can  do  him  no 
good,  while  wiinfpired.     And  when  infpired  he 


11 

will  need  no  written  word.  If  God  have  given 
to  us  a  revelation  of  his  will,  he  intended  it  mould 
do  us  good,  and  be  our  fole  guide  in  matters  of 
faith  and  practice.  But  it  can  do  us  no  good, 
if  we  cannot  underftand  it.  If  unregenerated 
perfons  cannot  underftand  the  truths,  duties  doc- 
trines and  ordinances  which  it  contains,  it  can- 
not be  the  mean  of  convincing  them-r-repro- 
ving  them— inftructing  them  and  warning  them. 
And  if  we  fay,  they  cannot  underftand  it,  becaufe 
it  hath  a  hidden  and  myjlical  meaning  :  We  really 
make  it  of  no  worth.  We  highly  impeach  it. 
The  fpiritucd  meaning  of  fcripture  is  its  true 
meaning.  The  mofr.  pious  mind  can  only  under- 
ftand it,  in  its  true  fenfe.  Surely  we  cannot  be  fo 
rafh  as  to  fay,  that  it  is  an  uninielligiile  book~Yikc 
an  enigma.  And  to  fay,  that  it  has,  beyond  the  re- 
al true  meaning-a  hidden  and  myftical  one,  is  not 
onlytofa\  a  very  unreasonable  thing,  but  is  to  make 
fcripture  dependent  on  man's  fancy  for  its  mean- 
ing. To  do  this,  is  to  :fet  the  fcripture  afide  al- 
together, and  in  effect  to  deny  it.  If  none  but 
Saints,  or  true  believers  in  Chiift  can  underftand 
it,  this  confequence  will  follow,  it  muft  be,  to  ail 
the  reft  of  the  world,  useless. — And  to  pre* 
tend  to  any  light  or  guide  fuperior  in  us,  to  the 
word  of  God,  is  to  renounce  it,  in  truth  or  in 
realty. — The  fact  is,  that  the  fcriptures  of  the 
OH  and  New  1  eftament  are  the  rule,  by  which 
to  try  all  fuggeftions  and  impulfes : — the  only 
ftandard.  All  our  hopes,  all  our  joys,  all  our 
doctrines,  all  our  difcipline,  and  all  our  practices 
are  to  be  tried  by  them.  By  them  to  ftand  or 
fall. — This  is  not  intended  to  difparage  the  work 
and  office  of  the  holy  Ghoft  in  his  awakening— 
fanctifying  and  indwelling  influence  on  the  foul. 
The  holy  fpirit  muft  fan&ify  and  regenerate  us. 


JSL 

We  wholly  depend  on  the  sovereign  grace  of 
God  to  fave  us.  In  ourfelves  we  are  helplefs 
and  hopelefs.  His  word  is  to  teach  us.  Hi* 
fpirit  to  fan&ify  us.  And  his  fon  to  redeem  us. 
By.  grace  are  we faved through  faith ,  and  that  not  of 
ourfelves,  it  is  the  gift  of  God. — 

Guided  by  thefe  fentiments,  you  will  come 
to  aright  under  (landing  of  holy  fcripture,and  feel 
the  danger  of  perverting  it ;  you  will  eafily  difc- 
tinguifh  between  truth  and  error. — Let  the  plain 
fenfe  of  fcripture,  not  the  fuggeftions  of  fancy, 
or  fuppofed  extraordinary  impulfes  on  the  foul, 
or  opinions  of  men,  be  your  directory. — Search 
the  Oracles  of  the  one  living  and  true  God,  with 
humility  and  integrity,  with  a  defire  to  under- 
ftand  them — and  a  refolution  to  live  up  to  their 
divine  precepts — earneftiy  feeking  to  the  throne 
of  grace  for  divine  light  and  teachings.  Thus, 
may  you  hope  that  your  diligent  endeavours  to 
know  the  right  way  of  the  Lord,  will  be  crown- 
ed with  happy  fuccefs.  For  the  meek  he  will 
guide  in  judgment. — The  meek  he  will  teach  his 
way.     Amen. 


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DISCOURSE    IV. 


Stated  prayer  a  duty  binding  on  all  men. 

ACTS     ii.   21, 

And  itjhall  come  to  pafs  that  whofoever  Jhall  call 
upon  the  name  of  the  Lord,  Jball  befaved. 

THESE  words  are  a  quotation  from  the 
prophet  Joel.  And  the  whole  quotation 
is  the  text,  from  which  St.  Peter  preached  that 
powerful  Sermon,  which  was  the  mean  of  con- 
verting three  thoufand  hearers. — He  very  perti- 
nently applies  the  paffage  from  that  prophet  to 
the  remarkable  day  and  time,  in  which  he  fpeaks  ; 
being  the  day  of  Pentecoft,  when  the  Apoftles* 
who  were  all  in  one  place,  of  one  accord,  were 
endowed  with  miraculous  gifts,  and  qualified  to 
carry  the  good  news  of  the  gofpel,  according  to 
their  commimon,  over  all  the  earth.  And  the 
words  of  the  text  inform  us,  in  a  very  concife 
manner,  what  we  are  to  do,  in  order  to  be  faved. 
The  condition  of  falvation,  propofed  in  them,  is 
as  eafy  as  it  can  be  made,  confidently  with  the 
honour  of  the  law,  attributes,  and  government 
of  God.  For  he,  being  infinitely  wife  and  gra- 
cious, never  requires  of  any  of  his  rational  crea- 
tures either  what  is  hard  and  cruel,  or  unjuft  and 


So 


improper.  As  he  hath  been  pleafed  to  make  us 
rational  creatures  and  moral  agents,  fo  he  ever 
more  treats  us  as  rational  creatures.  In  all  his 
laws,  commandments,  calls,  precepts,  and  re- 
quifitions  we  are  confidered  as  being  what  we 
are.  He  never  did,  and  never  will,  do  any  thing 
incompatible  either  with  wifdom  and  juftice,  or 
benevolence  and  goodnefs.  Indeed,  were  we  to 
fit  down,  and  in  cool  and  difpaffionate  reafon-, 
ing,  to  propofe  or  defire  our  own  terms  of  hap* 
pinefs,  could  we  defire  or  wifh  for  eafier,  than 
what  are  contained  in  the* text.  And  it  jh all- 
come  to  pafs,  that  whofoever  Jhall  call  upon  the 
name  of  the  Lord,  Jhall  be  faved. Is  it  fo  in- 
deed ? — May  we  be  faved,  if  we  will  but  accept 
of  falvation,  if  we  defire,  or  afk  for  it  ? — We 
certainly  may.  And  it  is  a  glorious  truth. — It 
is  a  pleafmg  dodrine.  It  is  a  delightful  thought. 
— Call  not  the  Religion  of  the  Gofpel,  there- 
fore, unreafonable.  Objecl  no  longer  to  its  of- 
fers. No  more  confider  it  as  requiring  impoffi- 
bilites  of  man.  It  is  the  perfection  of  beauty. 
It  is  reafon  itfelf  :— divine  in  its  nature  : — rich 
in  its  promifes  : — plain  in  its  effential  precepts •:" 
—-and  heavenly  in  its  tendency.-^ — 

In  the  fequel,  we  will  confider  the  condition, 
upon  which  Salvation  is  offered  to  us,  in  the 
text :  or  fhow  that  dated  prayer  is  a  duty  bind- 
ing on  all  men. 

The  condition  upon  which  Salvation  is  offered 
to  us,  in  thefe  words  now  under  consideration, 

is  calling  upon  the  name  of  the  Lord.  And  it  Jkall 
come  to  pafs  that  whofoever  Jhall  call  upon  the 
name  of  the  Lerd,jfoall  be  faved.     Calling  upon 


8i 


the  name  of  the  Lord  is,  then,  the  necefiary 
condition  of  our  being  faved.  How,  therefore, 
the  interefting  enquiry  is,  are  we  to  call  upon 
the  name  of  the  Lord  fo  as  to  be  faved — or  to  be 
intitled  to  the  promifed  blefling  of  the  text  ? — 
The  name  of  the  Lord  here,  and  in  a  great  vari- 
ety of  other  places  of  holy  Writ,  means  the  at- 
tributes of  the  Supreme  Being,  his  nature,  and 
perfections  ;  or  God  himfelf,  the  only  proper 
object  of  religious  fear  and  adoration.  And 
calling  upon  him  for  help  and  deliverance,  in  our 
troubles  and  diftrefs,  and  looking  to  him  for 
temporal  and  fpiritual  bleflings,  for  all  needed 
good  for  time  and  Eternity,  is  repairing  to  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  every  time  of  need,  or  that 
we  may  procure  a  fupply  of  fpiritual  provifion  to 
aid  us,  in  our  journey  through  life,  and  to  pre- 
pare us  for  everlafling  reft.  Let  us  therefore, 
fays  the  Apoftle,  come  boldly  to  the  throne  of  grace  9 
that  we  may  obtain  mercy  ^  and  find  grace  to  help  in 
time  of  need.  Calling  upon  the  name  of  the  Lord  is 
the  ufual  fcripture-phrafe  for  statedly  looking 
to  him  as  the  fountain  of  light,  of  goodnefs,  of 
wifdom,  of  mercy,  and  of  power,  by  prayer, 
that  we  may  obtain  all  the  bleflings,  whether 
pertaining  to  the  prefent  or  future  world,  which 
our  circumftances  and  condition  may  render  ne» 
cefTary.  And  we  are  to  do  this,  in  all  the  ways 
of  his  appointment,  and  which  reafon  fuggefts 
as  proper,  whether  public,  focial,  or  private.  I 
fay,  which  reafon  fuggefts  as  proper  :  for  reafon 
is  given  to  us,  to  be  diligently  improved  in  the 
things  of  Religion,  as  well  as  of  the  world,  in 
the  concerns  of  our  fouls,  as  well  as  in  our  tem- 
poral interefts,  and  much  more  fo,  as  our  fpirit> 
E 


82 


ual  concerns  are  infinitely  more  important  than 
our  temporal.  To  fet  afide  reafon  in  our  en- 
quiries after  truth  and  duty,  would  be  no  ltfs 
abfurd,  than  to  reject,  the  light  of  divine  revela- 
tion itfelf.  Reafon  is  a  mortal  foe  to  enthufiaf- 
tic  and  vifionary  fch ernes  of  religion.  And  to- 
deny  its  ufe  or  office  in  things  of  a  fpirkual  na- 
ture, is  not  only  highly  abiiird,  but  introductory 
to  fatal  delufions.  He  who  will  have  nothing  to* 
do  with  reafon  in  religion,  is  juft  prepared  to  ad- 
mit any  extravagance  or  eiror,  whatever  in  doc- 
trine and  wormip. — —Reafon  and  fcripture  ne- 
ver contradict  each  other.  And  with  refpecl:  to 
thQjtated  duty  of  prayer  as  binding  on  alt  men, 
they  are  perfectly  united.  Reafon  pleads  for  it* 
Scripture  demands  it.  And  thztjiaied  prayer 
hath  a  happy  influence  on  every  chriftian  grace 
—on  every  chriftian  temper — -and  on  the  whole 
pf  Religion  has  been  generally  allowed, 

C ailing  upon  the  name  of  the  Lord  fo  as  to  be 
faved,  includes  the  following  things ;  fincerity,— 
devout  affeclion, — conftancy,  or  on  all  Hated  fea- 
fons, — perfeverance, — penitence, — and  corref- 
pondent  practice.  The  manner  in  which  the 
duty  is  to  be  performed  is  of  the  greateft  mo- 
ment. The  temper  of  heart,  with  which  we 
come  before  God,  is  a  capital  part  of  the  duty. 
~— Sincerity,  therefore,  is  implied  in  calling  upon 
tfe  name  *bf  the  Lord  fb  as  to  be  faved.  This 
(lands  in  oppofition  to  all  hypocrify,  or  mere 
formality.  No  doubt,  many  have  no  more  than 
the  mere  form  ;  and  while  pious  words  and  ex- 
preffions  are  uttered,  and  with  feeming  reverence 
and  devotion,  the  heart  bears  no  part  in  the 
whole,  but  is  wandering  with  the  focfs  eyes  to, 


«  3 

the  ends  of  the  earth  ;  gees  after  its  covetouf- 
nefs  ;  indulges  vain  thoughts  ;  or  is  unaffected 
and  indevout.  The  molt  fuitable,  pertinent,  and 
happily  chofen  words  may  be  ufed,  where  there 
is  no  correfpondence  of  affection.  Such  merely 
external  performances,  or  bare  lip-fervice  can 
never  afcend  with  approbation  to  a  holy  and 
omnifcient  God,  who  fearches  the  heart  and  tries 
the  reins  of  the  children  of  men.  External  ads 
of  piety,  without  any  devotion  of  the  heart,  can 
be  coufidered  in  no  other  light  than  as  hypocri- 
fy and  form  ;  and  hypocrify  and  outward  (how 
©f  religion  are  mod  feverely  reprehended  by  our 
Lord,  in  the  words  of  the  prophet  Ifaiah.  Te 
hypocrites  well  did  Efaias  prophecy  of  you,  faying 
this  pt  ople  draweth  nigh  unto  me  with  their  mouths, 
and  honour eth  me  w  ith  their  lips,  but  their  heart 
is  far  from  me.  But  in  vain  do  they  worfloip  me 
teaching  for  doctrines  the  commandments  of  men* 
Drawing  nigh  to  God  as  his  people,  and  'hon- 
ouring him  with  our  mouths,  while  the  heart  is 
far  from  him,  cannot  be  pleafmg  to  him.  There 
mull:  be  the  fervour  and  friendlhip  of  an  upright 
heart.  St.  James,  likewife,  directs  us,  in  our 
approaches  to  a  holy  God,  to  avoid  all  hypocrify 
and  infrncerity?  or  heart-iniquity.  Draw  nigh 
to  God  and  he  will  draw  nigh  to  you.  Clcdnfe  your 
hands  ye  finners  and  purify  your  hearts^ye  dmiblc- 
minded,  We  mud:  not  be  double-nrnm^f/  hav^ 
ing  one  mind  for  God,  and  one  for  the  world. 
Our  aim  mult  be  to  glorify  God.  Our  warmeft 
affections  muft  centre  in  him,  who  deferves  all 
love  and  praife^  both  of  angels  and  men.  We 
are  told,  in  a  molt  beautiful  and  affecting  man- 
ner, by  our  Lord  himfelf,  in  his  conference  with 
the  woman  of  Samaria,  of  the  abfolute  neceifity 


84 

of  fmcerity  or  devotion  of  heart  in  all  our  ad- 
dreffes  to  the  throne  of  grace,  whether  public, 
focial,  or  private. — But  the  hour  comcth  and  now 
is9  when  the  true  worjhippers,  Jball  worjhip  the 
Father  hi  fpirit  and  in  truth  :  for  the  Father  feek- 
ethfuch  to  worjhip  him.  God  is  a  fpirit,  and  they 
that  worjhip  him,  muji  worjhip  him  in  fpirit  and 
in  truth.  All  right  and  acceptable  worfhip  is  in 
fpirit  and  in  truth.  To  worfhip  God  in  fpirit 
and  in  truth  is  to  worfhip  him  in  a  fpiritual  man- 
ner. And  a  fpiritual  worfhip  is  a  fmcere,  holy, 
and  devout  worfliip.  To  worfhip  God  in  fpirit 
and  in  truth,  is  to  worfliip  him  by  the  gracious 
aids  of  his  fpirit,  and  with  a  fmcere  upright 
heart,  or  with  a  devout  temper  of  mind.  To 
fuppofe  that  the  only  true  and  fpiritual  worfliip 
of  the  Deity,  is  in  the  hidden  recefles  of  the  foul, 
is  not  only  a  grofs  perverfion  of  our  Saviour's 
words,  but  to  reject  all  worfhip  of  him  altogeth- 
er. To  affirm  that  all  true  worfhip  is  to  be  per- 
formed in  the  fecrecy  and  retirement  or  filence 
of  the  foul  is  to  exclude  all  idea  of  worfhip,  to 
contradict  the  whole  current  of  fcripture,  and  to 
deny  that  man  is  what  he  is,  compofed  of  body 
and  foul,  a  material  and  immaterial  part. — Cal- 
ling upon  the  name  of  the  Lord  fo  as  to  be  faved 
is  therefore  worfhipping  him  in  fpirit  and  in 
truth,  that  is,  with  fmcerity  and  uprightnefs  of 
heart,  or  a*3evout  frame  of  mind.  All  our  reli- 
gious duties,  indeed,  in  order  to  meet  with  the 
divine  acceptance  and  approbation,  mufl  flow 
from  fmcerity  of  heart. 

Agai'n,  calling  upon  the  name  of  the  Lord  fo 
as  to  be  faved,  is  to  worfhip  him  with  affeclion  and 
reverence.     When   we  draw  near  to  God,  his 


*9 

dread  mould  fall  on  us  and  his  excellency  make 
as  afraid.  All  right  homage  paid  to  him,  is  ac- 
companied with  reverence  and  Godly  fear.  The 
affections  cf  the  foul  muft  correfpond  .with  the 
folemnity  and  importance  of  the  duty  performed. 
When  we  commune  with  God  in  prayer,  we 
fliould  ftand  in  awe  and  fin  not.  In  our  peti- 
tions, Amplications,  confeffions  of  fin,  thankful 
acknowledgment  of  mercies,  and  adorations  we 
ought  to  feel  the  deeped  reverence  and  warmth, 
or  fervour  of  affection.  The  attention  fliould 
be  compofed,  the  thoughts  collected,  the  affec- 
tions engaged,  and  the  whole  foul  lblemnized. 
The  words  fpoken  are  to  be  accompanied  with 
devout  exercifes. — All  the  divine  glories  arc 
to  be  revered.  High,  exalted  and  reveren- 
tial thoughts  of  the  Majefty  of  heaven  and  Earth, 
the  great  object  of  adoration  and  religious  prarfe, 
are  to  be  entertained.  Before  him  angels  bow. 
The  homage  of  the  heavenly  world  is  paid  with 
all  lowlinefs  and  reverence.  The  bleiTed  inhab- 
itants, thoufands  and  ten  thoufand  times  ten 
thoufand,  all  ftand  before  the  throne,  and  in  ail 
the  ardour,  purity  and  fublimity  of  heavenly 
worfhip,  cry  holy,  holy,  holy,  is  the  Lord  of 
holts,  the  whole  earth  is  full  of  his  glory.  Who 
ihould  net  fear  thee,  O  Lord,  for  thou  only  art 
holy  is  the  language  of  celeftial  adoration.  How 
can  that  mind,  which  has  a  proper  fenfe  of  the  in- 
finite greatnefs  and  infinite  Majefty  of  God,  help 
being  filled  with  the  higheit  reverence  ?  He  is 
the  king  immortal,  eternal,  invifible.  He  dwells 
in  light  unapproachable  and  full  of  glory.  He 
is  the  bleiTed  and  only  Potentate,  gracious,  mer- 
ciful, flow  unto  anger,  long- fullering — forgiving 
iniquity  tranfgreilion   and  fin,   but  will   by  no 


.86 


means  clear  the  guilty.  The  heavenly  arches 
refound  with  his  praifes.  The  temple  of  the  uni- 
verfe  is  filled  with  his  prefence.  All  nature  ex* 
hibits  his  glory.  This  is  that  which  he  hath  faid, 
he  will  be  had  in  reverence  by  all  them  that  draw 
near  to  him  :  and  will  be  fanclijied  by  all  the  people* 
If  the  affections  of  the  heart  do  not  go  up  to 
heaven,  with  our  petitions  and  fupplications, 
they  will  be  all  in  vain.  Let  us,  fays  the  proph- 
et Jeremiah  in  his  lamentations,  lift  up  our  hearts*, 
with  our  hands,  unto  God  in  the  heavens*  There 
mud:  be  the  internal  homage  of  the  heart,  as* 
well  as  external.  Bo:h  are  neceffary.  Both 
mufl  go  together — Again— fays  the  Apoille 
Paul,  /  will  therefore  that  men  pray  every  where 
lifting  up  holy  hands  without  wrath  and  doubting* 
Holy  hands  and  without  wrath  and  doubting  imply 
the  affections  and  reverence  of  the  heart : -having 
no  malice  or  bitter  paffions  towards  fellow  wor- 
shippers.— We  are  directed,  in  the  Epiftle  to  the 
Hebrews,  in  this  manner,  Let  us  have  grace 
whereby  we  may  ferve  God,,  with  reverence  and 
godly  fear.  Deep  reverence  and  pious  fear  are 
requifite  in  all  our  addreffes  to  a  prayer  hearing 
God.  We  are,  moreover  farther  commanded 
not  to  btjloihful  in  bufinefs  ;  but  fervent  infpirit^ 
ferving  the  Lord, — Fervour  and  warmth  of  affec- 
tion mould  attend,  therefore,  all  fupplications  to 
the  throne  of  grace.  A  really  pious  and  devout 
heart  is  the  chief  ingredient  in  all  acceptable 
worfhip. 

Another  particular  necefiarily  implied,  in 
calling  upon  the  name  of  the  Lord  io  as  to  be  fa- 
ved,  is  condancy,  or  doing  it  on  all  Jiated  fea- 
fons  and  proper  occasions.     He  who  objects  a- 


*7 

gainft  the  Jlated  worfhip  of  God  on  proper  fea- 
fons,  really  difcafcis  all  worfhip.  The  rule  of 
worlhip  is  the  divine  word,  and  not  any  fuppo- 
fed  internal  impulfe  on  the  foul.  We  cannot 
know  how  or  when  to  worfhip  God,  but  by  his 
word.  And  internal,  feparate  from  external 
homage,  is  not  fufficient.  The  whole  man  mufi 
bow  before  the  God  of  the  whole  earth.  To 
prefent  ourfelves  ftatedly  before  him,  is  only  to 
offer  him  that  homage  which  reafon  and  nature 
demand.  As  the  good  man  is  faid  to  be  fan&i- 
fied  throughout  in  foul,  in  fpirit  and  in  body ; 
fo  it  is  but  fit,  in  the  very  reafon  and  nature  of 
things,  that  he  fhould  render  unto  God  homage 
in  all  thefe  refpe&s.  There  mufl  be  outward 
reverence  and  compofure,  and  proper  expreff- 
ions  of  the  inward  fervors  of  the  mind.  We  are 
to  give  to  others  proofs  that  we  worfhip  God. 
We  are  to  glorify  him  by  focial  and  public  pray- 
er. All  creation  as  it  were,  the  heavens  over 
our  heads,  and  the  earth  on  which  we  dwell,  ji- 
lently  worlhip  its  glorious  author.  By  man  the 
praifes  of  creation  fhould  be  rendered  vocal.  As 
a  Priefl  in  the  temple  of  the  Univerfe,  he  is  to 
prefent  prayer  and  praifes  to  the  almighty  Ar- 
chitect. Shall  he  be  dumb  in  piaifmg  his  Gody 
like  the  mute  jijh  that  can  only  mean  his  praife? 
What  was  the  faculty  of  fpeech,  which  fb  dif- 
tinguifhes  man  from  all  the  brutal  world,  given 
to  us  for  I  Why  were  we  made  with  focial  pow- 
ers i  was  it  not,  that  we  might  jointly  honor,  by 
prayer,  the  Maker  of  our  frame  ?  If  fo,  there 
muft  be  stated  seasons  forfuch  divine  and  hea- 
venly employment.  Every  work  and  purpofe 
under  the  fun  mufl  have  a  Jlated  feafon.  And 
the  more  important  the  work,  the  greater  the 


need  of  a  fixed  feafon,  in  which  to  perform  it. 
If  God  is  to  be  ferved  at  all,  there  mufl  of  ne- 
ceflity  be  certain  fixed  feafons  in  which  to  ferve 
him.  He  would  not  command  us  to  ferve  him, 
and  allow  no  fixed  time  for  his  fervice.  He  is 
the  God  of  order  and  not  of  confufion.  He  will 
have  every  thing  done  decently  and  in  order. 
So  important  and  heavenly  an  employment  as 
that  of  worfhipping  and  ferving  him,  above  all 
things,  mud  hzvejiated  feafons.  To  deny  any 
jidted  feafons  of  worlhip,  is  to  rebel  againfl  reafon, 
fcripture,  and  common  fenfe.  Every  body,  of 
common  fenfe,  knows  that  if  an  important  work 
be  afligned  us  to  perform,  there  mull  be  a  prop- 
er time  fixed  upon  in  which  to  perform  it.  We 
are  not  to  confult  our  own  feelings  or  inclina- 
tions, -as  to  the  feafons  of  worlhip,  but  when  the 
hour  of  prayer  comes,  that  is,  the  Jlated  and  fit 
feafons,  we  mufl  engage  in  it,  and  prepare  our 
hearts  to  feek  the  Lord;  depending  on  the 
afliftances  of  divine  grace  \  knowing  that  the 
preparation  of  the  heart  and  anfwer  of  the 
tongue  in  man,  are  both  from  the  Lord.  The 
great  original  law  of  worfhip,  is  Thou  /hall  wor- 
jujx  the  Lord  thy  God,  and  him  only  Jhalt  thou  ferve* 
All  intelligent  creatures  are  bound,  by  the  mod 
powerful  of  all  ties,  to  do  this.  All  men, 
wherever  they  dwell,  are  obligated  by  Creation, 
to  ferve  the  Creator  in  all  the  ways,  in  which  they 
are  capable.  Prefervation  in  being  lays  alfo  a 
folemn  bond  upon  them.  The  relation  of  crea- 
tures to  a  Creator  does  the  fame.  All  the  glo- 
rious excellencies  of  the  divine  character  make 
it  an  indifpenfible  duty  to  pay  him  honour  di- 
vine.    Indeed,  the  adorable  attributes  of  God 


89 

bind  us  to  worlhip  and  ferve  him.  And  it  is  as 
plain,  as  any  point  in  moral  duty,  that  there  mud 
of  neceffity  be  Jiated  feafons,  therefore,  of  wor- 
lhip. Under  the  law,  by  God's  own  appoint- 
ment, were  the  morning  and  evening  facrifices. 
Nature  htrfelf  fixes  upon  thefe  feafons.  The 
fun  in  the  firmament  teaches  us  the  fame  leflbn. 
The  pleafing  fucceflion  of  day  and  night  points 
out  the  feafons  for  family  and  fecret  worlhip. 
And  the  Inftitution  of  a  chriflian  fabbath,  fpe- 
ciries  the  Jiated  periods  of  public  worlhip. 

Besides  thefe  Jiated feafons  appointed  and  de- 
termined by  nature  and  fcripture,  there  are  oth- 
er fit  and  proper  occafions,  as  Providence  may 
order  and  overrule  things,  by  either  favors  or 
frowns,  whether  public  or  private,  perfonal  or 
relative.  Upon  z\\Jit  occafions,  as  well  as  fix- 
ed and  Jiated  feafons,  our  prayers  are  to  afcend 
to  the  Almighty  ruler  of  the  Univerfe.*— We  are 
to  acknowledge  him,  in  all  our  ways.  But  we 
cannot  acknowledge  him  as  a  prayer-hearing 
God,  without  actually  praying  to  him,  in  all  his 
appointed  ways.  We  are  to  own  him,  as  a 
prayer-hearing  God,  as  well  as  an  omnifcient, 
omniprefent,  omnipotent,  merciful,  glorious, 
holy,  and  bountiful  God.  And  no  man  can  de- 
vife  any  way  of  acknowledging  him  as  a  prayer- 
hearing  God,  but  by  actually  applying  to  him, 
Jlatedly,  in  prayer.  That  he  is  a  prayer-hearing 
God,  we  are  exprefsly  allured,  in  thefe  remark- 
able words :  0  thou  that  hearejl  prayer •,  unto  thee 
allflefh  Jhall  come. 

It  may  be,  further,  obferved  that  Jiated  fea- 
fons of  calling  upon  the  name  of  the  Lord,  are  ef- 
fential  parts  of  the  duty  ofworlhippingand  owning 


90 

him.     Without  Jiated  feafons  the  duty  will  die 
!gway,  and  ^wither,  like  a  plant  when  the  root  is 
materially  injured.     If  man   have  no  Jiated  fea- 
ibns  to  worfhip  God,  he  will  either  wholly  omit, 
or  infrequently  pra&ife  the  important  duty,  in- 
deed, one  of  the  molt  important,  of  human  life 
and  of  all    Religion,    or  he  will  negligently  or 
carelefsly  perform  it.     In  the  very  reafon  and 
nature  of  the  cafe,  there   mult   be,  therefore, 
Jiated  feafons  of  worfhip,  flated  feafons  for  pub- 
lic worfhip,  flated  feafons  for   family  worfhip, 
and  flated  feafons  for  fecret  worfhip.     To    have 
no  flated  feafons,  will,   in  the  end,  be  to  reject 
the  duty  altogether.     In  regard  to    the  iupport 
of  animal  life,  though  the  appetites   of  hunger 
and   thirfl   be  given   as   directories,  flill  man- 
kind in  general  have  found  it  neceffary,  to  pre- 
vent intemperance  and  to  preferve  health  to  have 
Jiated  feafons  for  partaking  of  food.     But  in  re- 
gard to  the  fpiritual  life,  the  prefervation  of  re- 
ligion in  the  foul,  how  much  more  neceflary  to 
have  (hated  feafons  for  the  performance  of  prayer, 
which  is  effential  not  only  to  the  flourifhing  flats 
of  religion  in  the  foul  and  in  the  world,  but  to 
its  very  exiflence.     Such  alas !  is  the  deplorable 
corruption  of  our   nature,  that  if  we  will  only 
worfhip  God,     when  our  inclinations  direct,  or 
fome  fuppofed  internal  whifpering  in  the  recefles 
of  the  foul,  that  we  fhall  soon  forget  all  our 
obligations  to  him,  who  is  our  Maker,  Prefer- 
ver,  and  bountiful  Benefactor.     He  who  denies 
the  Jiated  feafons  of  worfhip  cannot  be  confider- 
ed,  in  any  other   light,  than   the  enemy  of  all 
religious  adoration  and  homage. 

There  mufl,  alfo,  be  perfeverance  in  calling 
upon  the  name  of  the  Lord,  as  well  as  Jiated 


9* 

feafons,  in  order  to  be  faved.  Perfeverance  is 
neceflary  in  order  to  be  fuccefsful.  It  demon- 
ftrates  fincerity.  It  evinces  engagednefs.  As 
to  worldly  good,  perfeverance  and  patience  will 
work  wonders.  The  diligent  hand  maketh  rich. 
What  wife  and  great  achievments  have  ever  been 
accomplished  without  perfeverance.  Would  we 
fucceed  in  our  wifhes  to  obtain  and  fecure  tem- 
poral felicity  we  mud  hold  on  our  way-  In  reli- 
gion the  direction  is  to  go  on  from  flrength  to 
Strength,  to  add  one  degree  of  grace  to  another, 
to  be  faithful  unto  the  death,  would  we  recieve 
a  crown  of  life.  And  perfeverance  in  calling  up- 
on the  name  of  the  Lord  alone  proves  our  being 
in  earned. 

To  perform  the  duty  only  for  a  fliort  fpace  or 
infrequently,  to  begin  the  practice  of  it,  and  thei\ 
omit  it  is  a  fatal  fymptom  of  hypocrify.  Hyp- 
ocrites never  perfevere  in  calling  upon  God,  in 
a  ferious  and  devout  manner.  It  is  the  obfer- 
vation  of  an  eminent  divine,  "  that  Apoftacy 
begins  in  the  omiflion  of  prayer."  As  the  fource 
of  all  irreligion  and  wickednefs  is  forgetfulnefs  of 
God,  and  not  fetting  him  before  us  ;  fo  the  firft 
fign  of  a  man's  being  difpofed  to  religion  and 
the  fervice  of  God  is  betaking  himfelf  to  pray- 
er ;  behold  he  prayeth.  And  as  a  religious  con- 
cern hrft  mows  itfelf  in  prayer,  fo  thenrft  fymp- 
tom of  declenfion,  the  firfl  ftep  to  Apoftacy  is 
the  neglect  or  carelefs  performance  of  it.  Speak- 
ing of  the  hypocrite,  it  is  faid,  in  the  book  of 
Job,  Will  he  always  call  upon  God?  As  much  as 
if  it  had  been  faid,  it  is  a  mark  of  the  hypocrite 
that  he  will  not  continue  to  call  upon  God.  He 
will  omit  it.     He  will  pretend  excufes  for  the 


92 

neglect  of  it.  He  will  profefs  to  disbelieve 
the  obligation  oijiated  worfhip.  Or  he  will  at- 
tend only  to  the  duty,  in  times  of  trouble  and 
affliction,  or  under  fome  awakening  Providen- 
ces. 

We  are  commanded  to  perfevere  in  the  duty. 
And  he /pake  a  parable  to  this  end  that  men  ought 
always  to  pray  and  not  to  faint.  Men  are  never 
to  relinquish  the  practice  of  devotional  duties, 
under  any  temptation  or  pretext.  They  are  to 
be  continued  as  long  as  life  continues.  While 
life  and  breath  lafl,  our  prayers  or  devotional 
exercifes  are  to  be  attended  upon,  at  the  Stated 
feafons.  The  Apoftle  fpeaks  of  rejoicing  in 
hope,  being  patient  in  tribulation,  continuing  in- 
jlant in  prayer.  To  be  injlant  in  prayer  is  to  at- 
tend upon  it,  in  all  proper  ways,  and  upon  all 
fit  occasions,  and  alfo  to  be  fervent  in  it.  And 
to  continue  injlant  in  it  is  to  perfevere  in  the 
practice  of  devotional  duties  as  long  as  it  Shall 
pleafe  God  to  prolong  our  probationary  exist- 
ence. He  who  relinquishes  or  infrequently  at- 
tends upon  prayer  is  either  in  a  deluSion,  or  in 
an  unconverted  State,  whatever  may  be  his  pre- 
text. A  really  good  man  who  has  experienced 
a  work  of  renewing  grace  on  his  heart,  cannot 
long  deny  or  omit  Jlated  devotional  exercifes. 
For  prayer  is  the  very  breath  of  the  new  Crea- 
ture. It  is  recorded  of  St.  Paul  as  foon  as  he 
was  converted,  Behold  he  prayeth.  This  is  e- 
qually  true  of  all  regenerated  perfons.  They 
will  be  punctual  and  constant  in  their  addreSfes 
to  heaven,  at  the  ftated  feafons.  You  cannot 
keep  them  from  the  throne  of  grace.  They 
would  not  be  hired  to  keep  from  it,  for  immenfc 


93 

treafures,  or  even  worlds.  The  holy  heart  will 
no  more  drop  the  duty  of  calling  upon  the  name 
of  the  Lord  statedly  than  it  will  ceafe  breath- 
ing. It  is  a  delufion  to  relinquifh  fo  important 
a  duty  zsjlated  prayer,  in  its  various  forms,  be- 
caufe  we  may  have  heretofore  been  infincere  or 
indevout,  carelefs  or  formal  in  it.  That  fpirit, 
which  leads  any  to  undervalue  or  to  neglect 
prayer — to  deny  or  turn  away  from  the  due  fea- 
fons  or  methods  of  it,  is  not  from  heaven,  but 
is-  the  fpirit  of  error  and  impiety.  Only  hear 
how  plain  the  fcripture  is  on  this  point.  Prayr 
fays  the  Apoftle  to  the  Chriflians  at  Thefialoni- 
ca,  without  ceafing  :  that  is,  continue  and  perfeverc 
to  the  end  of  life,  in  calling  upon  the  name  of  the 
Lord:  ever  maintain  a  devotional  frame  of  mind: 
pray  on  all  proper  occafions  and  fit  andyfofWfea- 
fons.  Again — fays  he,  pray  with  all  manner  of 
prayer.  This,  in  all  reafon,  mufl  include  every 
kind  of  pray er,  public,  focial  andfecret.  What, 
can  we  comply  with  this  exprefs  command,  and 
yet  neglect  family-worfhip  in  our  houies— ^or  pub- 
Yicjlated  worfhip  on  the  Lord's  day — or  religious 
retirement  ?  No  words  can  enjoin  Jlated  family 
worfhip,  if  thefe  do  not.  He  who  can  deny 
family  religion  or  prayer,  in  the  face  of  thispai- 
fage  of  infpired  truth,  mufl  have  a  wonderful  ta- 
lent at  perverting  fcripture,  and  wilfully  clofe 
his  eyes  upon  a  light,  which  nothing,  but  high 
criminal  prejudice,  can  prevent  our  difcerning.-- 
The  happy  influence  of  calling  upon  the  name 
of  the  Lord,Jlatedly,  morning  and  evening,  in 
our  dwellings  is  indeed  very  great.  "  While  a 
defire  of  imitation  is  confefTedly  a  fir ong principle 
of  action,  one  bright  domeflic  pattern,  in  a  per  (on 
of  fuperior  character  aad  authority,  in  calling 


94 

his  family  to  devotion,  every  morning  and  eve- 
ning, will  have  more  effect  upon  all  beneath,  and 
about  him,  than  a  thoufand  dry  inftruclions." — 
I  fhall  here  take  leave  to  repeat  fome  weighty 
and  judicious  fentences  from  an  excellent  and 
pious  Author.  "  If,  fays  he,  you  neglect  the  du- 
ty of  family  prayer  it  will  encourage  and  autho- 
rize their  neglect.  They  may  omit  it  in  their 
families ;  and  their  Children's,  Children  may  o- 
mit  it ;  fo  that  perhaps  before  the  end  of  the 
world,  there  may  be  hundreds,  and  even  thou- 
fands,  defcended  from  you,  who  have  in  effect 
learnt  irreligion  and  impiety  in  your  houfes,  and 
from  your  example  ;  or  at  leaft  have  never  learnt 
religion  there.  Yea,  perhaps,  Chrift  when  he 
cometh  to  judgment,  may  find  fome  of  your  de- 
fcendants  among  the  wicked,  who  fhall  be  burnt 
up  asjlubble ;  and  their  wickednefs  and  mifery 
may  be  traced  up  as  high  as  your  neglect  of  fam- 
ily worfhp,  and  be  in  fome  degree,  charged  to 
your  account.  Now,  can  you  fay  this  is  not 
probable  ?  And  if  it  be  probable,  is  it  not  very 
mocking  ?  You  had  a  thoufand  times  better 
have  your  families  beggars,  than  leave  them  en- 
emies to  God  and  flrangers  to  prayer.  Where- 
as by  a  faithful  care  in  this  duty,  you  may  leave 
a  fweet  favour  behind  you  ;  spraying  fced^  that 
fhall  be  the  fupport  of  religion  in  every  future 
age,  and  your  joy  and  crown  of  rejoicing  at  the 
appearance  of  Jefus  Chrift.  I  firmly  believe, 
there  will  not  be  a  heavier  article  in  any  man's 
charge  at  the  great  Day,  than  this,  that  he  cut 
off  the  entail  of  religion  in  his  family  ;  fuffered  it 
to  die  in  his  hands,  after  it  had  been  conveyed 
down  to  him  by  his  pious  anceftors  ;  and  left  an 
ungodly  Seed  to  be  the  reproach  of  Chrifliani- 


95 

ty,  and  fpread  impiety  and  irreligion  through  all 
fucceeding  generations  to  the  end  of  the  world." 
But  the  carelefs  omiflion,  in  point  of  heinous 
guilt,  is  not  to  be  compared  to  the  wilful  denial 
of  family- worfhip.  What  can  we  think  of  thofe, 
who  upon-a  pretended  internal  impulfe  or  prin- 
ciple, deny  and  vilify  the  duty,  and  exert  all 
their  efforts  to  induce  families  to  difcontinue  the 
practice  of  it  ?  They  are  given  up  to  flrong  de- 
lufion  to  believe  a  lie.  What  a  bitter  enemy  to 
religion  is  that  man  who  denies  it  to  be  duty, 
and  refufes  to  call  upon  the  name  of  the  Lord  in 
his  dwelling !  Even  were  the  evidence  of  the  du- 
ty of  family  worfhip,  much  weaker  than  it  is,  we 
mould  fuppofe  every  good  man  would  Jiatedly 
perform  it  ;  becaufe  fuch  a  high  privilege,  and 
happinefs. — Calling  upon  the  name  of  the  Lord 
fo  as  to  be  faved,  is  doing  it  perfeveringly — in 
all  the  ways  appointed,  in  God's  holy  word,  in 
public — in  the  family — and  in  fecret. 

It  maybe,  added,  with  evident  propriety,  that 
calling  upon  the  name  of  the  Lordfo  as  to  be  faved \ 
implies  doing  it,  penitently,  believingly,  and 
through  the  mediation  and  atonement  of  the 
fon  of  God.  Without  true  penitence,  or  godly 
forrow,  without  a  Gofpel  faith — without  offer- 
ing all  our  defires  and  requefts  to  heaven  in  the 
name  of  Chrift,  we  cannot  be  faved.  What  arc 
the  facrifices  of  God — fuch  facrifices  as  ha  will 
be  well-pleafed  with  and  own !  The  facrifices  of 
God  are  a  broken  fpirit ;  a  broken  and  cofftrite 
heart,  he  will  not  defpife. — To  whom  does  he 
look  with  a  propitious  fmile  ?  To  the  humble, 
— the  penitent — the  believing — the  poor  and 
contrite  in  fpirit.     We  are   to  feek  the  Lord 


96 

while  he  may  be  found — to  call  on  him  while 
he  is  near.  We  are  to  afk  in  faith.  We  muft 
go  to  a  prayer-hearing  God  in  a  believing  man- 
ner.— We  are  to  feek  for  needed  bleflings,  both 
temporal  and  fpiritual,  in  the  name  of  ChrifL 
And  whatfoever  ye  do,  in  word  or  deed,  do  all  in 
the  name  of  the  Lord  Jefus,  giving  thanks  to  God 
and  the  father  by  him.  All  our  prayers — peti- 
tions for  mercy — confeffions  of  fin — and  thankf- 
giving  mull  be  in  his  name,  on  his  account,  and 
through  his  facrifice  and  mediation.  Our  fa- 
ther who  is  in  heaven,  can  hear  us  only  through 
him.  The  prayers  of  faith  will  be  heard — and 
when  heard,  anfwered  in  that  time  and  way, 
which,  upon  the  whole,  fhall  be  beft,  mofl  for 
the  divine  glory  and  our  good.  In  all  our  wants 
and  diftrefies  divine  favourable  interpofitions 
may  be  hoped  for,  if  fought  in  faith.  Our  Lord 
himfelf  fays,  Whatfoever  ye  fhall  afk  in  my  name 
believing,  ye  jhall  receive — receive  in  fuch  a  man- 
ner— and  fuch  meafures — and  at  fuch  times,  as 
infinite  wifdom  fees  meet ;  if  not  the  very  iden- 
tical or  individual  mercy  fought,  hull  what,  all 
things  confidered,  is  beft.  Chrift,  farther,  in- 
forms us  in  regard  to  the  duty  of  prayer  in  thefe 
mofl  encouraging  words,  Whatfoever  ye  fhall  afk 
in  my  name,  that  will  I  do,  that  the  Father  may  be 
glorified  in  thefon. — Again,  If  ye  Jhall  afk  any 
thing,  in  my  name,  I  will  do  it  :  that  is,  all  your 
prayers  fhall  have  a  gracious  audience  and  ac- 
ceptance. That  fhall  be  done  for  you,  by  a  wife 
and  merciful  God,  which  mail  be  mofl  for  his 
glory  and  your  good,  though,  at  prefent,  painful 
to  you,  or  even  ever  fo  contrary  to  your  wifhes 
or  nopes. 


97 

To  call  upon  the  name  of  the  Lord  h  as  to 
be  faved  is  then  to  call  on  him,  in  deep  repent- 
ance— unfeigned  Gofpel-faith — and  through  the 
merits,  righteoufnefs,  and  mediation  of  his  ever.* 
well  beloved  fon.- 

Finally,  calling  upon  the  nctrne  of  the  Lord  fa 
as  to  be  faved  is  to  walk  and  conduct  agreeably 
to  our  prayers.  He  who  goes  to  the  throne  of 
grace  in  a  right  manner,  and  fo  as  to  be  accept- 
ed by  a  gracious  and  holy  God,  will  live  and 
converfe,  m  a  virtuous,  prudent,  and  meek  way : 
that  his  practice  and  prayers  may  not  contradict 
each  other.  No  one  can  be  fincere  or  in  earn- 
ed in  his  devotional  exercifes,  who  does  not  aim 
to  live  accordingly.  To  pray  fervently  for  the 
pardon  of  fin,  and  not  to  be  forry  for  our  ofTenT 
ces  is  abfurd.  To  implore  of  God  his  grace  to 
fanctify  us,  and  not  to  ufe  all  the  means  of  fanc- 
tification,  is  to  trifle.  To  a(k  for  his  retraining 
power  to  preferve  us  from  vice  and  temptation, 
and  at  the  fame  time,  to  indulge  ourfelves  in  fin, 
and  go  in  the  way  of  temptations  is  hypocrify. 
To  implore  the  gracious  aids  of  the  holy  Ghofl 
to  purify  our  fouls,  to  enlighten  oui  understand- 
ings— to  fubdue  our  ftubborn  wills — to  enable 
us  to  cultivate  the  benevolence,  meeknefs,  and 
humility — the  peaceablenefs,  forgiving,  condef- 
cending  temper  of  Chriflianity,  and  not,  at  the 
fame  time^  endeavour  to  act  up  to  thofe  glorious 
principles,  is  to  fliow  that  we  are  but  feigned 
petitioners  for  the  bleffings  we  devoutly  crave. 
It  is  effential  to  all  acceptable  prayers,  that  we 
live  according  to  them.  To  fupplkate  the 
throne  of  grace  to  have  all  fin  fubdued  in  us,  and 
M 


S3 

not  to  take  all  poilible  care  to  avoid  all  the  oc- 
cafions  and  ways  of  (in  is  but  mockery.  When  w« 
feck  to  God  for  his  grace  and  power  to  convince  us 
-—to  fandrify  us — to  reclaim  us  from  our  finful 
wanderings — to  guard  us  from  falfe  principles— 
to  remove  prejudice  from  us— to  build  us  up  in 
holinefs  and  faith  unto  his  heavenly  kingdom — 
to  enable  us  to  do  all  his  will,  to  fubmit  to  his 
government— -to  comport  wkh  his  Providential 
Hifpcnfation?5  we  are  to  improve  all  our  belt  en- 
deavours to  live  and  act'  accordingly.  Can  he 
be  pleafed  with  any  prayers,  unlefs  the  deport- 
ment and  conduct  be  anfwerable,  in  the  Appli- 
cants ?  The  prayer  of  the  upright  is  God's  de- 
light. The  facrificfc  of  the  wicked-  is  an  abomi- 
nation to  him.  If  we  love  vice,  and  live  in  the 
commilTion  of  known  iniquity,  our  prayers,  how* 
ever  many  we  make,  or  however  long,  or  feem- 
ingly  devout,  cannot  be  pleafing  to  a  holy  and 
fin-hating  God.  The  Ffalmifl  fays,  If  I  regard 
iniquity  in  my  heart,  the  Lord  will  not  hear  me. 
Such  as  are  impenitent— unbelieving— profane 
and  vicious  God  will  not  own  and  gracioufly 
hear,  though  they  offer  many  and  long  prayers 
to'  him.  We  mufl  act  agreeably  to  our  petitions 
for  mercy,  if  we  would  be  faved.  None  can  be 
laved,  who  will  not  flatedly  call  upon  the  name 
of  the  Lord,,  as  they  are  able  :  and,  at  the  fame 
time?  praclife  according  to  their  prayers.  An 
unholy  perfon  cannot  be  faved  while  fuch.  A 
prayerlefs  perfon  cannot'  be  faved  as  fuch;  To 
omit  dated  prayer,  in  its  various  forms,  allow- 
edly, is  to  bar  againfl  ourfelves,  the  gates  of 
heavenly  bleffednefs.  It  is  to  thruft  ourfelves 
out  of  the  kingdom  of  glory.  It  is  to  plunge 
ourfelves  into  miferv.      That  our  hearts  and 


99 

pra&ice  mult  correfpond  with  our  prayers,  in 
order  to  meet  with  the  divine  acceptance,  or  be 
gracioufly  anfwered,  is  plain  from  the  following 
pafiages  of  Scripture. — And  whatfoever  we  afk, 
we  receive  of  him ,  becaufe  we  keep  his  command- 
merits )  and  do  tbofe  things  that  are  pleafing  in  his 

fight.— If  any  of  you  lack  wifdom,  let  him  ajh  of 
God,  that  giveth  to  all  men  liberally,  and  upbraid- 
eth  not :  and  it  pall  be  given  him.  But  let  him 
afk  in  faith,  nothing  wavering :  for  he  that  waver- 
eth  is  like  a  wave  of  the  Sea,  driven  with  the  wind 
and  toffed.  For  let  not  that  man  think  that  hejhall 
receive  any  thing  of  the  Lord, — Now  we  know 
that  God  hear  eth  not  finners,  but  if  any  man  be  a 
worjhipper  of  God,  and  doth  his  will,  him  he  hcar- 
eth. — If  ye  abide  in  me,  and  my  words  abide  in  you, 
ye  fh all  afk  what  ye  will,  arid  it f hall  be  done  unto 
you. — Then  fh  all  ye  call  upon  me,  and  ye  Jhall  go 
and  pray  unto  me,  and  I  will  hearken  wito  you. 
And  ye  Jhall  feek  me  and  find  me,  when  ye  Jhall 
fe arch  for  me  with  all  your  heart.-— The  Lord  is 
nigh  unto  all  them  that  call  upon  him,  to  all  that 
call  upon  him  in  truth.— r-Lord  thou  hq/l  heard  the 
defire  ef  the  humble  :  thou  wilt  prepare   their 

-  heart,  thou  wilt  caufe  thine  ear  to  he-ar.  Many 
more  texts,  which  fpeak  the  fame  language, 
might  eafily  be  collected.  But  thefe  are  deemed 
amply  fufficient  to  convince  every  mind  which 
can  be  convinced  at  all,  that  our  hearts  and 
lives  muft  correfpond  with  our  prayers — muft 
be  of  the  fame  tenour  or  the  latter  will  not  be 
heard,  or  the  blefnngs  implored,  be  granted,  or 
the  mercies  fought,  be  imparted. — Thus  have  I 
confidered  the  condition  of  falvation,  fpecified  in 
the  text,  calling  upon  the  name  of  the  Lord  ;  or 
that  dated  prayer  is  a  duty  binding  on  all  men. 


Calling  upon  the  name  of  the  Lord  is  the 
common  language  of  fcripture  for  addreffes  to 
the  mercy-feat  of  God  by  prayer,  in  all  its  forms, 
public,  focial,  or  fecret.  One  muft  be  included 
as  well  as  the  other.  All  muft  be  equally  inclur 
ded.  For  if  we  may  lawfully  fhut  out  one,  we 
may  the  others,  with  as  much  propriety.  "When 
fuch  general  exprefii on s  are  employed,  in  the  fa- 
cred  writings,  the  only  juft  and  true  way  of  in* 
terpreting  them,  is  to  extend  them  to  ail  the 
parts  or  branches  of  the  duty  enjoined  ;^~ and 
farther ;  none  can  rationally  hope  to  enjoy  the 
bleilings  promifed,  unlefs  they  perform,  in  its 
true  meaning  and  fpirit,  the  condition  upon 
which  the  bleflings  or  good  promifed,  are  fuf- 
pended.  Thus,  if  we  would  be  laved,  we  mull 
call  upon  the  name  of  the  Lord,  according  to  the 
true  meaning,  extent,  and  fpirit  of  this  duty. 
And  all  that  do,  fhall  be  faved.  There  will  not 
be  one  exception.  God's  word  of  promife  is 
fure  ;  never  will  fail.  If  we  perform  the  condi- 
tion as  required,  the  event — our  falvation  is  as 
certain,  as  the  word  of  God  can  make  it.-! — 

It  may  be  fubjoined,  here,  before  we  clofe  the 
difcourfe,  that  callng  upon  the  name  of  the 
Lord,  may  include  a  fmcere  engagement  in  the 
whole  of  Religion — not  the  duties  of  piety  and 
devotion  only — but  of  fobriety  and  righteoufnefs 
alfo — or  devoting  ourfelves  to  the  whole  work 
and  fervice  of  God,  in  an  upright  manner,  be- 
lieving his  truths — ftudymg  his  will — obeying 
his  laws,  comporting  with  his  Providence — and 
living  as  his  obedient  children. 

As  the  conclufion  of  the  whole,  we  cannot  but 
be  highly  4elighted  with  the  eafmefs  of  the  terms 


IOI 

of  falvation.  They  are  as  eafy  as  they  could  be 
confiftent  with  the  law,  character  and  attributes 
of  the  Supreme  Being ;  as  they  could  be,  and 
be  compatible  with  his  holinefs  and  fovereign 
mercy.— Herein,  the  wifdom  and  the  goodnefs 
of  the  Maker  of  all  things  fhine  with  a  confpicu- 
ous  Luftre.  He  always  acts,  indeed,  with  the 
higheft  wildom,  and  with  perfect  benevolence. 
He  requires  of  us  only  what  is  reafonable  to  be 
required.  And  the  reafonablenefs  of  the  Chrif- 
tian  fyftem  is  among  the  mod  fatisfactory  and 
powerful  evidences  of  its  tiuth  and  divinity. — 
It  is  divine  in  its  nature — pure  in  its  laws — rich 
in  its  promifes — plain  in  its  duties — pieafmg  in 
its  hopes — fublime  in  its  profpe&s — fupporting 
in  its  confolations — grand  in  its  offers — and  in 
its  rewards,  glorious  beyond  all  that  can  be  ima- 
gined in  the  prefent  (late, — We  are  to  call  upon 
the  name  of  the  Lord,  in  a  right  and  pious  man- 
ner, and  befaved, — And  to  this  duty  of  calling 
upon  the  name  of  the  Lord  we  are  bound  by 
the  ftrongeft  of  all  ties — by  our  creation — by  our 
prefervation— by  our  redemption — by  all  the  fa- 
vours of  Providence — by  our  dependence  on 
God — by  his  glories— by  his  goodnefs — by  his 
omnifcience— -by  his  omniprefence — by  his  om- 
nipotence— by  his  faithfulnefs — by  our  own  in- 
terefl — by  our  innumerable  wants,  for  foul  and 
body,  for  time  and  Eternity.  And  may  we  be 
faved,  if  we  will  do  it,  in  that  manner,  in  which 
we  ought  ? — Certainly  we  may.  And  could  we 
defire  mercy  upon  any  lower  condition  ? — If  we 
murmur  and  complain  of  this,  we  difcover  the 
bafefl  and  vileft  temper :  and  deferve  everiafiing 
exclufion  from  the  blifsful  prefence  of  a  holy  and 
gracious  God.  We  mud  be  fpeechlefs,  if  con- 
demned FOREVER. 


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DISCOURSE    V. 


The  duty  of  public  worfhip,  and  its  beneficial 
tendency. 

MATTHEW    iv.   io. 

^ hen  faith  Jefusigei  thee  hetice  Sat  an ,  for  it  is 
i    written  Thoujhalt  worfhip  the  Lord  thy  God, 
and  him  only  Jh alt  thouferve. 

IT  is  becoming  fafhionable  not  only  to  difef- 
teem,  but  to  fpeak  lightly  of  the  worfhip  of 
the  fupreme  Being,  the  fountain  of  all  exiftence 
and  bleffednefs.  It  is  to  be  deeply  regretted, 
that,  by  many  his  name  is  profaned,  his  fab- 
baths  difregarded,  his  ordinances  neglected,  and 
all  worfhip  of  him  habitually  omitted.  Nay,  it 
is  even  with  one  clafs  of  people,  whofe  number 
is  not  inconfiderable,  growing  into  a  maxim,  or 
kind  of  aphorifm,  that  all  Religion  confifts  in 
doing  right  between  man  and  man,  in  promo- 
ting the  temporal  welfare,  the  order,  and  beft 
civil  good  of  fociety.  This  is  openly  affirmed 
by  men  who  pretend  to  clearnefs  of  thought,  em- 
inence of  abilities,  and  extenfive  reading ;  and 
echoed  by  their  admirers  and  imitators.  They 
earneftly  contend  that  Moral  Virtue,  or  doing 
good  to  man  is  the  moft  acceptable  offering  to 


104 

the  divine  Being,  and  not  only  the  moll  accept- 
able, but  the  only  rational  and  acceptable  wor- 
ship, which  can  be  performed  by  us  to  our  Ma- 
ker, Preferver  and  Benefactor.  Having  gone 
this  length,  they  are  compelled  to  take  one  flep 
more,  and  to  aliert  that  all  other  Worfhip,  or 
what  have  ufually  been  called  exercifes  and  acts 
of  Piety,  are  of  no  worth,  are  mere  fuperflition 
and  folly,  fit  only  for  the  vulgar,  or  to  amufe 
the  uninformed  und  unenlightened.  They  for- 
get not,  at  the  fame  time,,  to  remind  us,  that 
this  fuperflition,  as  they  term  it,  is  nurfed  by  an 
interefted  and  mercenary  Prieilhood.  But  the 
fact  is,  that  a  fyftem  of  Religion,  which  leaves 
out  the  duties  we  owe  to  God,  is  an  effentially 
defective  fyftem  :  and  no  man  of  reflection  and 
difcernment,  who  is  not  a  di {believer  in  the  di- 
vine Exiftence  and  revealed  religion,  can  adopt 
it.  For  men  of  thought  and  good  capacities  to 
deny  or  object  againll  the  duties,  due  from  us 

tO    the   FIRST    CAUSE  OF  ALL  THINGS,     is  quite 

unaccountable,  provided  they,  at  the  fame  time, 
pretend  to  give  credit  to  any  religion  at  all.  But 
what  is  ftill  more  ftrange  is,  that  any  who  pre- 
tend to  love  and  fear  God,  mould  yet  deny  all 
Hated,  worfhip  of  him,  whether  public,  focial  or 
fecret,  and  refufe  to  engage  in  any  duties  of  de- 
votion, until  moved  or  impelled  thereto  by  fome. 
fuppofed  inward  imprefiion.  This,  all  mufl  fee 
who  exercife  their  reafon,  is  in  effect  to  deny, 
and  virtually  to  renounce  all  divine  worfhip. — 
And  whatever  fuch  may  profefs  or  declare,  fo  it 
is,  has  been,  and  always  will  be  judged,  by  all 
rational  men. 

A  greater  fervice,  therefore,  cannot  be  done 
to  the  true  and  fpiritual  Religion  of  Jefus  Chrift, 


io5 

to  morality,  to  order,  to  virtue,  and  the  happi- 
nefs  of  the  Community,  than  to  explain  and  urge 
the  obligations,  advantages,  and  importance  of 
ftated  public  worfhip.  This  is  now  propofed. 
The  low  condition  of  Religion  and  the  exifting 
circumflances  of  our  Land,  have  induced  me  to 
enter,  at  this  time,  on  this  great,  ufeful,  and 
efTential  fubject  It  is  a  fubject  often  indeed  dif- 
cuiTed.  Many  excellent  difcourfes  and  treatifes 
have  been  written  upon  it.  It  is  a  cause,  which 
hath  been  pleaded  by  learned  and  eloquent  acU 
vocates,  and  offuch  merit  in  itfelf,  astodeferve 
all  the  defence,  which  can  be  given  to  it,  by  its 
ableft  friends.  I  would  contribute  my  mite  to 
place  it  in  an  advantageous  and  inviting  light, 
hoping  my  exertions  may  not  be  altogether  un- 
availing. May  that  gracious  and  merciful  God, 
whofe  we  are,  and  whom  we  ought  to  ferve, 
fmile  on  this  attempt  to  recommend  to  all,  Jiated 
public  worfhip,  the  honors  of  his  name! 

In  the  progrefs  of  thefe  three  difcourfes,  what 
is  intended  is  to  evince  the  duty.  And  then  illuf- 
trate  the  beneficial  tendency  of  public  worfhip. 

The  firft  thing  propofed  is  to  evince  the  duty 
of  public  worfhip.  What  is  now  before  us  is  to 
prove,  by  plain  arguments  from  reafon  and  fcrip- 
ture,  that  all  people  are  under  obligations  to 
worfhip,  in  a  ftated  public  manner,  the  Deity, 
fuch  obligations  as  cannot  be  violated  without 
the  higheit  criminality.  Thou  Jhalt  worfhip  the 
Lord  thy  God  and  him  only  Jhalt  thou  ferve. 

The  occafion  of  our  Saviour's  mentioning  this 
great  original  law  of  worfhip,  which  is  binding 
on  all  intelligent  Creatures  in  all  worlds,  on  one 
N 


io6 

as  much  as  another,  was  the  attempt  of  fatan  to 
perfuade  him  to  pay  divine  worfhip  to  himfelf. 
For  the  trial  of  our  Lord's  Virtue,  this  enemy  of 
God  and  man  was  permitted  to  tempt  him,  du- 
ring forty  days  of  miraculous  fading,  in  the  wil- 
dernefs  of  Judea.  The  temptation  was  conduct- 
ed with  wonderful  art  and  addrefs.  The  ability 
and  experience  of  the  tempter  were  called  forth. 
In  the  progrefs  of  his  affault,  and  as  his  lad  ef- 
fort, he  endeavors  to  excite  within  the  innocent 
bofom  of  the  Son  of  God,  the  fmful  emotions 
of  ambition  and  pride.  For  this  purpofe,  he 
makes  the  greated  and  molt  fplendid  offers  of 
temporal  honor  and  grandeur,  fhewed  him, 
while  on  thepinacle  of  the  temple,  all  the  king- 
doms of  the  earth  and  their  glory,  (pour tray ed, 
no  doubt,  on  his  imagination,)  and  promifed 
them  all  to  him,  provided  our  Lord  would  fall 
down  and  worfhip  him,  or  pay  him  that  fervice 
and  thofe  acknowledgements  which  were  due  to 
the  one,  only,  living,  and  true  God  ;  and  which 
could  not  be  paid  to  any  mere  Creature,  how- 
ever exalted,  without  being  guilty  ofgrofs  Idol- 
atry. But  the  fnare,  though  mod  artfully  laid, 
and  managed  with  dextrous  fkill,  was  in  vain. 
The  temptation  did  not  fucceed.  Gur  Lord  was 
invulnerable-  Though  there  was  no  fin  in  him 
for  the  temptation  to  work  upon,  yet  the  more 
holy  and  pure  his  nature,  the  more  afflicting  and 
difguftful  mud  the  temptation  have  been.  He 
replies,  as  in  the  text,  with  pious  indignation. 
1  hen  faith  Jefus,  get  thee  hence  Satan,  for  it  is 
written,  thou  Jhalt  worfhip  the  Lord  thy  God,  and 
him  onlyfhalt  thouferve.  He  mod  pertinently  and 
beautifully  appealed  to,  and  cited  fcriptiire,  as 


io7 

Our    SUPREME     GUIDE,    Or    PRIMARY    fcULE    by 

which  to  regulate  all  our  conduct,  to  repel  the 
folicitations  of  the  fubtle  tempter.  Hereby  he 
put  an  honor  on  the  written  word  of  God.  And 
he  has  left  us  an  example,  whenever  we  are 
harraffed  with  temptations,  to  go  and  do  like- 
wife.  Perfect  as  he  was,  in  moral  goodnefs  or 
innocence,  he  repaired  not  to  any  internal  di. 
rectory,  as  the  primary  guide,  but  to  the  writ- 
ten wrord  of  God,  as  the  alone  and  fupreme  di- 
rectory. And  here,  in  the  text,  he  lays  down 
the  great  moral  law  relating  to  our  duty  to 
our  Maker.  And  what  he  delivers  is  as  plain 
arid  peremptory  a  commandment  as  any  that  can 
be  delivered.  Thou  /halt  -worfhip  the  Lord  thy 
God9  and  him  only  Jhalt  thou  ferve.  We  may 
offer  religious  homage  and  praife  to  no  other. 
If  we  do,  we  are  Idolaters*  We  muft  worfhip 
and  ferve.  the  one  true  God.  He  does  not  wait 
to  know  whether  his  rational  Creatures  be  wil- 
ling to  worfhip  him,  or  whether  they  fancy  that 
they  have  an  inward  prompter  to  tell  them, 
when  to  worfhip,  or  how  to  worfhip  him.  He 
does  not  allow  them  to  poftpone  his  worfhip,  till 
they  think  the  fpirit  moves  them  to  attend  upon 
it.  Becaufe  they  may  be  awfully  deluded  here. 
For  it  is  impofnble  for  man,  utterly  impofTible, 
to  know  whether  he  be  not  miftaken  about  the 
movings  of  the  fpirt,  at  the  moment.  We  have 
a  fure  rule.  The  commandment  is  as  exprefs 
and  peremptory,  as  words  can  make  it.  Thou 
JJjalt  worfhip  the  Lord  thy  God,  and  him  only  /halt 
thou  ferve.  The  great  fovereign  of  the  Univerfe, 
the  Almighty  maker  of  heaven  and  earth  iffues 
out  his  Mandate*.  It  is  abfolute  and  uncondi- 
tional.    It  is  fufpended  on  no  condition  whatev. 


ro8 


er.  It  is  not,  thou  shalt  worship  the  Lord 
thy  God,  provided  you  be  willing,  provided  you 
feel  difpofed,  provided  you  think  it  bed,  provi- 
ded you  fancy  the  fpirit  moves  you  to  it.  Such 
provifos  would  nullify  and  vacate  the  Command- 
ment  altogether.  Are  we  thus  at  liberty  to  len- 
der the  laws  of  God  null  and  void,  or  of  no  ef- 
fect ?  Woe  unto  that  man,  or  body  of  men,  who 
undertake  thus  to  modify  and  tamper  with  the 
law  of  God,  under  any  pretext  whatever.  It  is 
at  our  peril  to  diibbey,  or  put  off,  or  omit  to 
comply,  with  this  great  moral  law  of  heaven,. 
If  we  pretend  to  any  fuperior  rule,  we  prefume 
to  legiflate  for  ourfelves,  and  are  wife  above  what 
is  written.  Man's  inventions  are  not  to  be  put 
in  the  place  of,  or  to  fuperfede  the  exprefs  com- 
mand of  God,  relating  to  his  worfhip. 

But  how  far  doth  this  great  moral  law  of 
worfhip  extend  ?  How  much  doth  it  include  ? 
All  who  have  common  ftnfe  cannot  but  know 
that  the  right  way  of  interpreting  an  abfolute  and 
unconditional  law  is  to  apply  it  to  all  that,  to 
which  it  is,  or  can  be  applicable.  According  to 
this  rule  of  interpreting,  the  law  now  under  con- 
fideration  reaches  to  all  men,  of  all  ages  and  na- 
tions. It  binds  all  rational  creatures,  in  the 
whole  univerfe  of  the  almighty,  angel  and  man, 
one  as  much  as,  and  as  fully  as  another,  with- 
out one  exception  or  limitation.  Whereever  any 
rational  creature  or  moral  agent  can  be  found, 
in  heaven,  on  earth,  or  in  any  par.  of  univcrfal 
nature,  there  this  law  extends,  and  binds  him, 
eternally  and  unchangeably. 

Further,  it  is  obvious  to  remark,  that  this 
law  embraces  all  the  ways,  times,  and  feafons  of 


109 

worfhip.  It  is  Inipoflibie  but  that  it  mould  com- 
prehend them  all,  one  as  much,  and  as  fully  a& 
another,  according  to  the  nature  and  circum- 
fiances  of  the  cafe.  We  are  bound  forever,  e- 
ternally,  and  unalterably  to  worfhip  God,  in  all 
the  ways  of  which  we  are  capable,  and  at  all  fit 
times  and  proper  feafons,  in  a  public,  in  a  focial, 
and  in  a  private  manner.  For  you  will  be  pleaf- 
ed  to  obferve,  that  this  law  of  worfhip  compre- 
hends one  duty  of  it,  as  much  as  another.  It 
comprifes  indeed  ail  the  branches  of  it  equally. 
It  bids  us  worfhip  and  ferve  the  Lord  our  God, 
in  his  public  Affemblies,— in  our  houies — in  our 
cloiets — on  all  other  fit  and  proper  occafions  or 
ftated  feafons,  conflantly,  perfeveringly,  while 
life  and  breath  and  being  laft.  For  if  we  fay  it 
doth  not  bind  us  to  pay  devotion  and  adoration, 
gratitude  and  religious  praife  ftatedly  in  our  Fam- 
ilies, we  may,  with  equal  juftice,  fay  it  doth  not 
bind  us  to  offer  homage  to  God  in  religious  re- 
tirement, in  our  clofets.  We  may,  alfo,  fay  it 
includes  not  ftated  public  worfliip.  And  then 
we  may  proceed  one  flep  further,  and  fay  it  binds 
us  to  no  worfliip  at  all.  To  fay  it  only  binds  us 
to  worfhip  God,  the  author  of  every  mercy 
when  and  how  we  may  fancy  the  fpirit  moves 
or  impels  us,  we  fay  as  much  as  that  we  will  he 
our  own  judges^  whether  we  will  ever  offer  one 
prayer  to  the  fountain  of  life  and  glory,  the 
king,  immortal,  and  invifible,  or  not :  that  is,  we 
arrogantly  alfume  the  power  to  Jegiflate  for  the 
Deity — to  alter — repeal — and  modify  his  law  of 
worfhip  as  we  pleafe — or  as  our  own  fickle  and 
perverfe  imagination  fuggefteth.  This  in  effecl: 
is  to  afcend  the  Throne,  to  take  the  work  of  le- 
giilation  out   of  God's  hands  into  our  own, — 


no 


What  daring  impiety  and  prefumption  ! — What 
Ignorance  and  wickednefs  are  in  the  heart  of  man ! 
With  evident  propriety  might  we  attempt  to 
eftablim  from  the  text  the  duty  of  the  ftated 
worfhip  of  the  fupreme  Bern:*,  in  all  its  forms  ; 
but  in  the  fubfequent  reafonings,  our  attention 
will  be  principally  confined  to  ftated  public  wor- 
fhip to  be  conftantly  attended  upon,  on  all 
God's  holy  fabbaths.  The  arguments  however 
to  evince  this  to  be  an  indifpenfible  duty,  when 
we  are  able  to  attend  upon  it,  at  leail  many  of 
them,  will  apply  with  equal  force  to  prove  the 
duty  of  focial  and  fecret  worfhip  ;  that  is,  we  are 
indifpenfibly  obliged,  to  worlhip  God,  ftatedly, 
in  our  families,  and  in  our  clofets,  as  well  as,  in 

his  SANCTUARY. 

i.  The  very  reafon  and  nature  of  things  may 
convince  us  that  God  is  to  be  publicly  worshipped 
by  his  reafonable  Creatures.  Public  worlhip 
comprehends,  in  general,  folemn  prayer,  reli- 
gious praife,  and  pious  inftructions.  An  effen- 
tial  part  of  public  worlhip  is  ftated  and  folemn 
prayer,  preferring  unitedly  petitions  for  both 
temporal  andfpiritual  bleflmgs  to  the  Throne  of 
grace,  devoutly  imploring  the  free  and  full  re- 
miflion  of  fin,  and  gratefully  recognizing  the 
receipt  of  paft  mercies.  Where  there  is  no  pray- 
er offered  to  him,  who, in  gracious  condefcention, 
hath  ftiled  himfelf  the  hearer  of  prayer,  there  is 
confequently  no  worfhip.  Now  had  we  no 
knowledge  of  Revelation,  or  fuppofe  there  never 
was  any,  we  contend,  that  the  light  of  reafon 
would  be  fufficient  to  convince  us  that  the  pub- 
lic worfhip  of  the  Deity  is  an  indifpenfible  duty. 
That  homage  from  us  is  due  to  the  one  Supreme 


XII 


Being  feems  to  be  a  very  obvious  di&ate  of  rea- 
fon.     For  if  he  exift  at  all,  and    be  neceiTarily 
what  he  is,  from  Eternity  to  Eternity,  his  exift- 
ence  ought  to  be  noticed  by  us,  in  a  becoming 
manner,  not  only  meditated  upon,  but  reveren- 
tially   regarded — regarded  with  adoration  and 
praife.      He  is   in   himfelf  infinitely    glorious 
and  tranfcendently   excellent,   and   of  couife, 
muft  be  worthy  of  all  love,   efteem,    and   obe- 
dience.      Rational    creatures,    are  bound,    by 
the  intelligent  nature  with  which  they  are  en- 
dowed, to  pay  the  Author  of  their  exiftence,  all 
the  homage  of  which  they  are  capable,  and  all 
thofe  acknowledgments  of  gratitude,  praife,  and 
affeclion  for  which  they  were   formed.     That 
they  are  made  capable  of  knowing,  loving,  fear- 
ing, and  ferving  God  cannot  be  difputed  ;  and 
never  was  difputed.     If  capable  of  worfhipping 
the   Father   of  our  fpirits  and  former   of  our 
bodies,  they  are  bound  to  do  it.     The  very  re- 
lation we  ftand  in  to  him,  obliges  us  to  honour 
and  ferve  him.     In  the  very  nature  and  neceffi- 
ty  of  the  cafe,  certain  relations  fubfift   between 
the  Creator  and  Creature.     It  is  impofiible  that 
thefe  mould  be  diffolved.     They  will  necefTarily 
continue,  in  full  force,  as  long  as  the  created 
nature   continues.      Whatever   changes  it  may 
undergo,  there  can  be  no  difTolution  of  thefe  re- 
lations.    They  cannot  but  remain  to  all  eterni- 
ty, if  the  created  rational  nature  be  to  continue 
forever.     And  that  it  will,  is  highly  probable 
from  reafon,  and  the  inftru&ions,  which  can  be 
colle&ed  from  the  bed  and  wifefl  refearches  of 
philofphy,  and  is  fully  revealed  in  the  Gofpel,  in 
which  life  and  immortality  are  brought  to  light* 
As  long,  then,'  as  the  rational  Creature  exifts,  fo 


112 


long  the  relation  he  flands  in  to  God,  as  his 
Creator,  lawgiver,  fovereign,  preferver — benefi- 
cent parent,  governor,  and  judge,  will  continue. 
So  long,  consequently,  the  obligation  to  pay  all 
poffible  adoration  •  and  praife,  fear  and  reverence, 
gratitude  and  love  to  him,  will  continue*  We 
cannot  get  clear  of  this  obligation.  Our  crimes 
or  follies,  however  great  cannot  annul  is.  We 
may  as  well  think  to  change  heaven  and  earth, 
as  to  change  this  obligation.  He  that  made  us 
and  preferves  us,  certainly  hath  a  right  to  chal- 
lenge from  us,  all  the  fervice  we  can  render  un- 
to him.  For  on  account  of  the  infinite  glories 
of  his  nature  he  mufl  be  worthy  to  recieve  from 
us,  the  affections  of  our  hearts,  the  praifes  of 
©ur  tongues,  and  fervices  of  our  lives. 

And  to  render  unto  him  the  glory  and  hon- 
our due  unto  his  name,  by  a  religious  homage, 
is  as  much  a  moral  duty  as  the  offices  of  juf- 
tice,  mercy,  and  humanity.  The  moral  Law  as 
much  binds  us  to  love  and  ferve  God,  as  to  do 
good  to  man,  to  promote  his  juft  rights  and 
true  happinefs.  Why  are  we  to  do  unto  others, 
as  we  would  that  they  mould  do  unto  us,  but 
becaufe  the  very  condition  of  our  nature  points 
it  out  as  proper  ;  reafon,  common  fenfe,  and 
common  interefl  bind  us.  We  participate  of 
one  nature,  are  placed  in  the  fame  probationary 
ftate,  and  are  liable  to  the  fame  common  evils. 
Man  is  then  related  to  man.  All  are  brethren. 
The  laws  of  reafon  therefore  oblige  us  to  dojuf- 
tice  to  all: — to  be  companionate  : — to  be  condef- 
cending — to  endeavour  to  advance  the  good  of 
ail,  as  we  have  ability  and  opportunity.  Be- 
caufe the  divine  Being  is  our  Maker  and  uphold- 
er, for  the  earth  is  his,  and  the  fulnefs  thereof, 
the  world  and  they  that  dwell  therein,  we  are  to 


worfhip  and  ferve  him.  The  infinite  greatnefs 
and  glorious  majefty  of  God  lay  us  under  the 
molt  facred  bonds  to  worlhip  him.  For  the 
Lord  is  a  great  God,  and  a  great  king  above  all 
gods*  In  bis  hand  are  the  deep  places  of  the  earth  ; 
thejlrength  of  the  hills  is  his  alfo.  The  Sea  is  his  ; 
and  he  made  it  ;  and  his  hands  formed  the  dry 
land.  0  come  let  us  worjhip  and  bow  down  :  let 
m  kneel  before  the  Lord  our  Maker.  For  he  is 
our  God,  and  we  arc  the  people  of  his  pafiure,  and 
thejheep  of  his  hand.  Here,  in  thefe  words  of 
pious  David,  we  are  to  worihip  God,  becaufe  he 
is  God— great  and  glorious — and  becaufe  the 
Maker  of  the  world — and  our  conftant  benefac- 
tor. 

Whether  he  need  our  religious  fervices  or 
not — Whether  they  can  benefit  him  or  not— 
Whether  they  avail  to  excite  divine  commifera- 
tion  or  not — or  to  change  the  divine  purpofes  or 
not — is  not  the  queflion.  He  is  infinitely  exal- 
ted, it  is  conceded,  above  all  bleffing  and  praife, 
whether  of  angels  or  men.  His  beatitude  and 
glory  are  incapable  of  receiving  an  increafe,  or 
fuftaining  a  diminution.  His  benevolence  and 
clemency  are  boundlefs.  His  omnifcience  pre- 
cludes the  poffibility  of  his  being  able  to  receive 
any  new  information.  Ail  our  wants  and  ne- 
cefiities  are  perfectly  before  him.  The  condi* 
tion  of  each  member  of  his  immenfe  family,  in 
heaven  and  on  earth,  is  known  to  him,  the  blef- 
fings  which  they  may  need,  the  dangers  which 
may  threaten — the  ftorm  which  may  impend. 
In  regard  to  the  worlhip  of  our  Father  who  is 
in  heaven,  therefore,   the  queftion  is,   whether 

O 


ii4 

it  be  proper  and  fit  in  itielf,— whether  reafona- 
ble — whether  the  .  moral  law  enjoin  it.  The 
good  it  is  defigned  to  accomplifh  refpe&s  th« 
worfhipper — not  the  object  worfhipped.  A  ve- 
ry miftaken  and  abfurd  idea  of  prayer  have  thofer 
who  fuppofe  the  end  of  it,  is  to  bring  any  ac- 
ceflion  of  honor  or  felicity  to  God.  He  needs- 
us  not.  But  we  cannot  be  happy  without  his 
favour.  His  favour  is  life  \  and  his  loving 
kindnefs  better  than  life.  We  want  his  bleilings, 
and  muft  perifh  forever  if  they  be  withholden. 
And  prayer  is  a  mean  appointed  by  him,  to  ob- 
tain all  needed  mercies. — It  hath,  therefore,  an 
important — a  glorious  end. 

Moreover,  there  is  another  consideration 
molt  interefting.  We  are  focial  beings*.  Every 
thing  indicates  that  we  were  made  for  fociety* 
We  are  placed  in  fociety.  As  individuals,  or 
fingly,  we  can  worfliip  God.  We  are,  confe- 
quently,  obliged  to  do  it.  Were  there  but  one 
intelligent  Creature,  in  the  whole  univerle,  he 
would  be  bound,  ftatedly  and  constantly,  to  pay 
homage  divine  to  his  adorable  Maker.  But  as 
we  are  connected  with  our  fellow-creatures? 
whether  in  fmaller  or  larger  circles,  there  are  fu- 
peradded  ties  to  bind  us  to  offer  religious  addref- 
fes  to  heaven,  at  all  proper  feafons  or  fit  times  : 
for  there  is  a  time  or  feafon  for  every  purpojfe 
and  duty. — Again,  as  formed  for  and  placed  in 
fociety,  we  have  focial  wants,  and,  therefore, 
mould  look  to  the  author  of  all  good  for  a  fup- 
ply  of  them.  We  mould  feek  his  bounty.  We 
have  public  mercies  conferred  upon  us.  Thefe 
we  are  bound,  by  the  very  nature  of  the  thing, 
thankfully   to   acknowledge.     We   have   fins 


*r5 

which  ought  to  be  jointly  confefled,  repeated  of, 
and  pardon  foliated,  publicly.  As  a  Commu- 
nity or  public,  common  evils  are  to  be  depreca- 
ted, common  favours  in  Providence  owned,  and 
common  guilt  bewailed.  As  a  people  or  pub- 
lic we  need  the  fmiles  and  protection  of  the  Al- 
mighty. We  cannot  proiper  without  them. 
He  orders  favourable  feafons.  He  difpofes  of 
all  public  concerns.  With  him,  it  is  to  do  as  he 
pleafes  with  us — with  ours-r-with  all  his  people 
-—with  all  creatures.  The  very  principles  of 
reafon,  then,  teach  us  jointly  to  acknowledge 
our  dependence  upon  him,  from  whom  cometh 
down  every  good  and  perfect  gift ;  who  can 
make  us  happy — or  let  us  by  leaving  us  to  our- 
felves  be  miserable.  The  conclusion  is  we  mould 
engage  in  his  ft ated  public  worfhip  and  praife. 
We  are  capable  of  doing  this.  We  were  made 
on  purpofe  to  fhew  forth  his  divine  glories  and 
praife.  Our  tongues,  can  utter  abundantly  the 
memory  of  his  goodnefs.  The  faculty  of  ipeech, 
by  which  we  are  diftinguifhed  from  the  brutal 
world,  was  imparted  to  us,  not  to  curie  and  bfctf- 
pheme,  but  to  praife  and  adore  the  glorious  do- 
nor— not  to  flander  and  injure  man — but  to 
plead  his  caufe,  and  the  caufe  of  Virtue — to  aid 
man  in  the  road  to  blifs. 

By  convening  together  ftatedly  to  worfhip 
God,  we  put  a  public  honor  on  his  name,  attri- 
butes., providence,  and  ways.  We  proclaim  to 
all,  that  we  feel  ourfelves  dependent  on  him,  and 
fubje&s  of  his  moral  government. — But  even  be- 
yond this*  our  being  together  for  public  worfhip 
quickens  and  animates  each  other  in  things  di- 
vine and  heavenlv*     It  ainTts  and  ftrenccthem  all 


1x6 

die  offices  of  humanity,  incieafes  our  fcnfc  oi 
moral  Virtue— is  contributing  to  the  honour  of 
Virtue  and  the  depression  of  Vice,  Nay,  the 
power  of  fyrnpathy— our  wiih  to  Hand  fair  in 
the  eftiniation  of  each  other— the  paiTion  of  fhame 
—and  fenfe  of  decency  may  all,  by  our  being 
together  ftatedly,  in  holy  time,  for  the  purpofes 
of  religious  worship,  be  brought  to  contribute 
their  proportion  to  advance  the  snterefh  of  nio- 
rality^and  human  happinefs.  The  beneTolent 
lover  of  God  znd  ©?der — the  well-wifher  to 
man*&  belt  and  real  good — and  the  peace  and 
happinefs  of  fociety  will  itand  in  a  kind  of  plea- 
fing  tranfport  and  rapturous,  gratitude,  ai  the 
wifdom  and  goodnefs  of  God  in  appointing  pub- 
lic worship*  *And  he  cannot  but  esteem  it  not  a 
duty  only,  but  a  rich  privilege  to  engage  in  ixs 
at  its  flated  returns* 

As  reafon,  thus^  teaches  us  the  duty  of  wor- 
shipping the  God,  who  made  us,  in  all  the  wavs, 
cf  which  we  are  capable,  public,  or  private  ^  fb, 
it  i$%  here^  not  improper  to.  remark,,  we  find 
that  much  the  greater  part  of  heathen  nations, 
isi  antient  days*  at  set  times-— or  stated  sea- 
sons, paid  fome  kind  of  homage  to  their  Idol- 
Gods*.  They  had  their  statei>  faorifices*  obla- 
tions, and  libations,  either  annual^  or  monthly* 
er  weekly.  They  had  their  domeftie  and  Su- 
preme Divinities,  and  performed  to.  them  not 
only  public,  but  private,  and  family  devotions,, 
Reafon,  then,  bids  all  men  pay  worship  to  a  fu- 
periour  power.,  Revehtion  points  to  the  right 
object,  and  marks  out  the  only  true  way* 

Si  God,  in  his  word,,,  mofi  exprefsly  com- 
s&ands  us  to  worfliip  him,  and  ugnliks  his  wilf^ 


it; 

in  fo  plain  a  manner  and  fo  repeatedly,  that 
none  can  deny  the  duty,  who  will  be  upright  in 
iearching  his  word.  We  may  pretend  that  we 
mud  put  off  wor (hipping  him,  till  we  reckon  we 
have  fome  internal  irnpreffion,  or  impulfe,  or 
moving  on  the  foul,  or  that  profeffed  mute  wor- 
fhip is  fufficient  to  anfwer  a  clear  Confidence, 
but  God  will  not  be  mocked  by  fuch  weak  pre- 
tences. For  fuch  pretences  difgrace  reafon,  and 
infult  common  fenfe.  They  are  but  forry  pleas 
to  evade  a  plain  command.  And  he  who  denies, 
under  any  cloak  whatever,  or  endeavors  to  di£ 
fuade  from  the  duty  of  the  ftated  public  worfhip 
of  the  Majefty  of  heaven  and  earth,  can  be  ac- 
counted nothing  lefs  than  an  enemy  to  God  and 
man,  to  the  glory  of  God  and  Salvation  of  man. 
Then  /aid  Jefus  get  thee  hence  >  Satan,  for  it  h 
written  thou  (halt  worjhip  the  Lord  thy  Cod,  and 
him  only  JJ j alt  thou  ferve.  The  moment  Satan 
artfully  attempted  to  feduce  him  from  the  wor- 
fhip of  the  one  true  God,  and  to  draw  him  to  I- 
dolatry,  he  bids  him  depart*  He  frowns  upon 
him  with  indignation.  Get  thee  hence  Satan. 
Here  is  an  example  for  us.  The  moment  any 
one  denies,  or  reproaches  the  worfhip  of  the  one 
fupreme  Being,  our  fears  mould  be  alarm  cd^ 
our  concern  mould  be  roufed.  Omitting  or  dis- 
paraging, by  vile  fneers^  the  worfhip  of  God  is 
one  of  the  firfl  fleps  to  a  denial  of  all  religion* 
and  to  a  profligate  and  immoral  life;  For  a  wriw, 
ter  of  notc,andnotof  thePriefthood^afferts,  "that 
there  can  be  no  morality  without  Religion." 

According  to  the  text,  we  are  to  worfhip 
God,  becaufe  he  is  God  ;  and  we  are  to  ferve 
him  alone*  becaufe  there  can  be  but  one  God™ 


51  & 

one  true  God.  For  all  Idoh,  are  a  vanity  and 
a  lie.  And  not  to  worfliip  him,  Ratedly,  is  to 
neglect  him,  to  forget  him,  to  forfake  him,  to  be 
hoflile  to  religion.  He  has  always  had  a  church 
and  people  in  the  world  who  have  faithfully  fer- 
ved  him.  He  reared  the  frame  of  nature,  as  a 
kind  of  fpacious  and  augufr.  Temple,  and  placed 
man  at  firft  in  it,  as  a  Prieft  to  be  the  mouth  of 
creation  to  offer  prayers  and  praifes  continually 
before  him.  All  inanimate  things,  as  it  were, 
filently  worfliip  him.  It  is  man's  bufinefs  to  ren- 
der vocal  their  homage.  He  is  not  to  be  mute, 
but  to  fpeak  forth  the  divine  praifes.  In  the  ear- 
lieft  times,  God  had  public  worfhip  offered  to  him, 
Gen.  iv.  26.  Then  began  men  ta  call  upon  the  name 
of  the  Lord.  Then,  began  they,  as  foon  as  their 
numbers  were  adequate,  to  worfliip  God  pub- 
licly. A  day  for  folemnizing  public  worfhip  was 
inftituted  in  Paradife.  Gen.  ii.  i,  2,  3,  Thus 
the  heavens  and  the  earth  were  finifhed,  and  all 
the  hofls  cf  them.  And  on  the  f event b  day  God- 
ended  his  work  which  he  had  made  :  and  he  rcjlcd 
$n  thejeventh  day  from  all  his  work  which  he  had 
•made.  And  Godblejfedthefeventbdayy  and  fane- 
t'lfied  it :  hecaufe  that  in  it,  he  had  re/led  from  all 
his  work  which  God  had  created  and  ?nade.  The 
appointment  of  a  Sabbath  implies  the  appoint- 
ment of  public  worfliip.  A  Sabbath,  or  feventh 
part  of  time  to  be  kept  holy,  neceffarily  includes 
the  worfhip  of  God.  For  if  he  were  not  to  be 
publicly  honored  and  ferved  by  his  people,  in  a 
collective  capacity,  why  need  there  be  a  day  of 
reft  to  be  weekly  celebrated  by  religious  adora- 
tion and  praife  ?  ^nd  that  the  Sabbath  was  ob» 
fejrved,  and  public  worfliip  performed  by  the 
Saints  of  the  old  world  cannot  be  doubted  by  a- 


iff 

hv,  who  believe  that  God  had  a  fred  to  fervc 
him,  in  that  early  age  of  the  world.  After  the 
flood,  we  know  that  men  publicly  wror(hipped 
God.  For  we  read  of  their  erecting  altars,  in 
one  place  and  another,  where  they  removed  or 
refided,  and  offered  facrifkes  and  praifes.  No- 
ah, who  lived  feveral  hundred  years  before  the 
deluge,  and  was  the  father '  of  the  new  world, 
was  a  Preacher  of  righteoumefs.  But  the  of- 
fice of  a  Preacher  cannot  be  executed  without 
hearers.  People  mull  have  aiTembled  therefore 
at  dated  feafons,  to  hear  him,  and  to  join  in 
worfliipping  God  with  him. 

When  the  moral  law  was  given,  God  com- 
mands all  to  worihip  and  ferve  him.  The  mor- 
al law  was  given  to  Ifrael  as  a  people,  and  they 
were  abfolutely  ordered  to  worfhip  and  ferve,  as 
a  people,  the  true  God,  in  dillinclion  from  ail 
Idols.  The  firft  commandment  points  out  the 
object  of  all  religious  prayer  and  praifes.  Thou 
jk&ll  have  no  other  God  before  me.  They  were  to 
forfake  all  Idols.  They  were  to  own,  acknowl- 
edge, and  ferve  the  God  of  heaven  and  earth. 
They  were  publicly,  or  as  a  people,  to  own9 
cleave  unto,  and  worihip  him.— The  fecond 
Commandment  forbids  all  image-worfhip — 
all  corruptions  and  mixtures  of  human  inven- 
tion in  the  worihip  of  God.  Thou  (halt  not 
make  unto  thee  any  graven  image,  or  any  likenefs 
of  any  thing  that  is  in  heaven  above,  or  thai 
is  in  the  earth  beneath,  or  that  is  in  the  wa- 
ter under  the  earth.  Thou  Jhalt  not  bow 
down  thyfelf  to  them,  nor  ferve  them.  For  I  the 
Lord  thy  God  am  a  jealous  God.  The  reafon 
which  God  gives,  for  prohibiting  all  Idol  o<r 


120 


image  worfhip  is  his  being  jealous  for  his  own 
honour.  He  will  not  give  his  glory  to  another, 
©r  have  any  competitor  in  worfhip.  To  wor- 
ihip  Idols  is  directly  to  forfake  and  difown  him. 
The  third  commandment  prohibits  all  profaning 
the  name  of  God,  or  his  word,  or  works,  or  at- 
tributes, or  any  thing  wheieby  he  makes  him- 
felf  known.  The  fourth  fpecifes  the  proportion 
of  time,  the  Hated  feafon,  and  appoints  the  fab- 
bath — or  rather  renews  the  appointment  of  it, 
for  the  original  appointment  was,  at  the  clofe 
of  Creation,  when  the  fix  days  of  labour  were 
ended.  All  thefe  four  commandments  relate  to 
the  right  worfhip  and  fervice  of  God — the  true 
God  ;  and  are  honoured  with  the  name  of  the 
First  table  of  the  law.  The  moral  law  be- 
gins with  our  duty  to  God.  It  is  altogether  fit  and 
reafonablethatitmouldbegin  with  our  duty  toHiM, 
whoisthe  fum  of  all  being  and  bleffednefs.  Divine 
revelation  puts  every  duty  in  its  proper  place.  It 
does  not  let  alefs  important  one  occupy  the  place 
of  a  more  important  one.  Our  firft  duty — is  with 
him  who  is  the  first  of  all  beings,  and  infinite- 
ly the  moll  glorious. — Can  any  deny  that  the 
worfhip  of  God  is  a  moral  duty,  when  fo  much 
of  the  moral  law  is  taken  up  in  commanding  it, 
and  regulating  it  ?  Then  one  of  them  which  was 
a  lawyer,  afked  him  a  queflion,  tempting  him  and 
faying,  Mqfier  which  is  the  great  commandment  of 
the  law  :  Jefus  faid  unto  him,  thou  /halt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
foul,  and  with  all  thy  mind.  This  is  the  firfi  and 
great  commandment*  Our  Lord  thought  that  the 
firft  duty  of  man  was  to  love  and  ferve  God. — 
And  that  perfon  muft  have  a  very  perverted  mind 


121 

who  can  fuppofe,  that  the  negle&qr  of  di- 
vine worihip  can  be  faid,  with  any  propriety,  to 
love  God. 

Again,  The  tabernacle  was  erected  for  the 
public  worfhip  of  God.  It  was  fafhioned  by  di- 
vine order.  The  very  form  of  it  was  given  to 
Mofes  in  the  mount.  Speaking  of  the  various 
articles  ufed  in  that  wonderful  ftru&ure,  the 
command  to  Mofes,  is,  And  look  that  thou  make 
them  after  their  pattern,  which  was  jbowed  thee 
in  the  mount.  The  Tabernacle  was  the  appoin- 
ted place  of  public  worihip  for  the  people  of  If- 
rael,  or  God's  vifibie  profefling  people,  in  their 
travels  through  the  wildernefs.  It  continued  to 
be  the  place  of  public  worfhip  for  the  nation, 
till  theTEMPLE,one  of  the  wonders  of  the  world, 
was  built  by  Solomon.  Here  God  recorded  his 
name.  Here  the  people  were  commanded  to 
come.  The  fymbols  of  his  divine  prefence  were 
in  this  place.  And  the  Lord  went  before  them  by 
day  in  a  pillar  of  cloud  to  lead  them  the  way  \  and 
by  night  in  a  pillar  of  fire,  to  give  them  light :  to 
go  by  day  and  night.  He  took  not  away  the  pillar 
of  the  cloud  by  day,  nor  the  pillar  of  fire  by  night 
from  before  the  people.  The  glory  of  the  Go<J 
of  Ifrael  filled  the  Tabernacle,  was  over  the  mer- 
cy-feat. He  promifed  his  bleffing  in  the  place 
of  public  worihip.  In  all  places  where  I  record 
?ny  name,  I  will  come  unto  thee,  and  I  will  blefs  thee. 
After  the  people  had  gotten  pofTemon  of  the 
promifed  land,  the  Ark  of  the  covenant  was 
lodged  in  Shiloh,  and  there  for  a  long  time,  the 
people  celebrated  divine  fervice.  When  the 
temple  was  finifhed,  Jerufalem  was  fixed  upon  as 
P 


,122 

the  permanent  feat.  Three  times  a  year  all  the 
males  were  to  appear  before  the  Lord  in  Zion. 
After  the  captivity  in  Babylon  the  privileges  of 
the  sanctuary  were  again  reftored.  A  fecond 
temple  was  built  by  Zerubbabel,  and  Ifrael  con- 
tinued 'o  worlhip,  at  Jerufalem,  until  the  MelTi- 
ah  came. 

On  every  Sabbath  day,  the  law  of  Mofes  was 
read  and  explained  by  the  appointed  Teachers, 
and  Songs  of  Zion  were  fung.  When  our  Sa- 
viour was  on  earth,  in  Judea,  there  were  Syna- 
gogues, at  convenient,  diftances,  for  public  wor- 
fhip,  and  he  honored  the  Sabbath  and  public 
worfhip  by  his  punctual  and  conflant  attendance. 
And  Jefus  came  to  Nazareth  where  he  had  been 
brought  up  ;  and  as  his  cujiom  was,  he  went  into 
the  Synagogue  on  the  Sabbath  day ',  and flood  up  for 
to  read.  And  even  unto  this  day,  the  Jews  con- 
tinue the  fame  practice  of  worshipping  God  pub- 
licly on  their  Sabbath-days.  Ifaiah  prophefying 
of  Gofpel  times  fays,  7/  Jhall  come  to  pafs  that 
from  one  Sabbath  to  another  all  flejh  Jhall  come  to 
worfhip  before  me  faith  the  Lord. — On  thefirjl  day 
of  the  week,  when  the  difciples  came  together  to 
break  bread,  St.  Paul  preached  unto  them  ready  to 
depart  on  the  morrow,  and  continued  his  fpeech  un- 
til midnight.  In  places  too  numerous  to  be  par- 
ticularly cited,  all  men  are  directed  to  hear  the 
word  preached — to  attend  to  it — to  obey  it. 
Jefus  Chrift  called  and  fent  out  his  Apoftles  to 
proclaim  the  good  news  of  Salvation.  They  uni- 
verfally  attended  the  worfhip  of  God — prayed 
-—preached — and  in  religious  fongs,  celebrated 
the  divine  praifes.  And  we  find  it  has  been  the 
invariable  cuftom  of  Chriftians,  from  the  times 


123 


of  the  Apoftles,  down  through  all  ages,  and  in 
all  countries  to  the  prefent  day,  to  convene  for 
public  worfhip,  in  God's  sanctuaries  and 
houses  of  prayer,  from  week  to  week,  on  the 
Lord's  day.  And  we  are  now,  this  day,  in 
God's  houfe,  for  the  fame  purpofe.  It  is  more 
indeed  owing  to  the  inftitution  of  public  wor- 
fhip, than  any  thing  elfe,  that  we  now  enjoy 
the  Chriflian  Religion  ;  that  it  has  not  long  ago 
been  loft.  Upon  the  whole,  by  public  worfhip 
the  interefl  of  the  Gofpel  is  fupported — the 
communion  of  faints  preserved — and  the  king- 
dom  of  the  Redeemer  enlarged. 


£******      ***********      *      *      *      *      *      £ 
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DISCOURSE    VL 


The  duty  of  public  worfhip,  and  its  beneficial 
tendency. 

M  A  T  T  II  E  W    iv.   10, 

"Then  faith  Jefus,  get  thee  hence  Satan,  for  it  is 
written  Thoujbali  worjhip  the  Lord  thy  God9 
and  him  only  fhalt  thouferve. 

AS  the  ftated  public  worfhip  of  the  fupreme 
being  is  the  great  fupport  of  Virtue  and 
Religion  in  the  world,  and  the  means  of  ftrength- 
ening  and  increafing  them  in  particular  fouls, 
my  defign  was,  with  the  divine  afliflance,  to 
give  you,  in  as  fhort  a  compafs  as  may  be,  a 
general  view  of  the  fubjecl:,  an  account  of  what 
the  fcripture  fays  and  requires,  concerning  our 
obligation  conflantly  to  attend  upon  it,  on  the 
Lord's  day,  unlefs  real  neceffity  may  be  pleaded  9 
or  fuch  an  excufe  may  be  offered  as  will  juftiiy  t 
us,  at  the  bar  of  Confcience,  and  at  the  bar  of 
the  final  Judge. 

What  was  propofed  in  difcourfmg  upon  the 
words  of  the  text  was — to  prove  the  duty  of  pub- 
lic worfhip.— — ■ 

And  then  to  illuftrate  the  beneficial  tenden- 
cy of  it, 


126 


In  the  preceding  difcourfe,  we  entered  upon  the 
proof  that  it  is  an  indifpenfilple  duty  dated ly  to 
worfhip  God  with  cur  fellow-men.  This  we 
attempted  by  two  arguments,  frft9  from  the 
principles  of  reafon— 2xA  feccnaly  r  from  the  ma- 
ny plain  and  clear  intimations  of  the  word  of 
God. — We  pafs,  thirdly,  to  obferve  that,  had 
not  God  intended  that  his  people  mould  da- 
tedly  honour  his  name  by  public  worfbip,  he 
would  never  have  indituted  the  Chridian  Min- 
iflry.  That  he  has  appointed  fuch  an  order  of 
men,  is  as  plainly  revealed  as  any  truth  or  doc- 
trine can  be  revealed.  He  calls  and  qualifies 
them  for  the  important  work.  He  commiffions 
them.  The  qualifications  for  the  miniderial 
work  and  duty  are  frequently  and  largely  defcri- 
bed.  The  particular  manner,  in  which  they 
are  to  be  feparated  to  the  work,  or  in  vetted  with 
the  office  of  the  evangelical  Minidry,  is  marked 
out.  None  who  ferioufly  believe  in  the  divine 
authority  of  the  fcriptures,  can  either  deny  or 
difpute  the  inditution  of  the  facred  order,  or  ap- 
pointment of  dated  Padors  to  be  continued,  in 
the  Churches,  till  the  fecond  coming  of  our 
Lord  Jefus  Chrid.  Mod  full  and  exprefs  to 
this  purpofe  are  the  following  paflages.  And  he 
gavefome  Apoftks  :  and fome  prophets  :  andfome 
evangelifts  :  andfome  Pajlors  and  teachers  ;  for 
the  perfecling  of  the  faint  s%  for  the  work  of  the 
Miniflry^for  the  edifying  of  the  body  of  Chrifi  : 
till  we  all  come  in  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  fon  of  God,  unto  a  perfeel  man9 
■unto  the  meafure  of  the  flat ure  of  the  fulnefs  of 
Chrifi* — Go  ye,  teach  all  nations  baptizing  them^ 
and  teaching  them  to  obferve  all  things  whatfoev* 
er  I  have  commanded  you — and  Lo  !  I  am  with 


127 

you  always  even  unto  the  end  of  the  world. — A- 
gain  ;  go  ye  into  all  the  world,  and  preach  the  Gof- 
pel  to  every  creature.  He  that  believeth  and  is 
Saptifed^  jhall  befaved,  but  he  that  believeth  not, 
/hall  he  damned.  The  Apoflle  Paul  teems  to 
make  a  conftant  attendance  on  the  preached  word 
a  neceifary  mean  of  the  conviction  and  conver- 
fion  of  finners*  Whofoever,  fays  he^/hall  call  up-, 
m  the  name  of  the  Lor  df jail  befaved.  How  tlj£?i^ 
adds  he,  Jhall  they  call  upon  him  of  whom  they 
have  not  heard 7  or  hear  without  a  preacher  ?  And 
fo  he  concludes,  faith  comet h  by  hearing,  and 
hearing  by  the  word  of  God  preached. 

Priests  and  prophets  were  appointed  to  min- 
ifter  in  holy  things  in  the  jewifli  Church.  The. 
Jews  were  bound  in  duty  to  attend  upon  their 
miniftrations.  A  temple  was  built,  by  diviree 
order ;  public  prayers  were  to  be  offered  in  it ; 
Sacrifices  were  to  be  attended  ;  and  other  reli- 
gious ceremonies  to  be  performed.  But  how 
abfurd  was  all  this:  if  the  people  were  not  to 
refort  to  this  Temple,  to  unite  in  thefe  prayers, 
and  to  engage  in  the  other  religious  offerings  ? 
Was  it  not  exprefsiy  commanded  that  the  law 
ihould  be  read  on  the  Sabbath  day  ?  But  to  what 
end  could  this  be,  if  the  people  were  not  to  hear 
it?  Did  not  God,  in  an  extraordinary  manner, 
by  his  fpirit,  raife  up  a  fucceffion  of  prophets  in. 
the  Jewifh  Church,  and  fend  them  forth  with  his 
meflages  to  the  people  to  warn,  reprove,  and  in- 
ftrucfc  them  ?  Is  not  the  neceffary  confequence 
that  the  people  were  to  convene  to  hear  their 
warnings,  or  the  word  of  the  Lord  ?  In  the  gof- 
pel-difpenfation,  God  has  appointed  ordinances 
<©f  worlhip.  His  miniftring  fervants  are  to  preach 


128 

his  word  faithfully— to  take  heed  to  their  doc* 
trine — to  deliver  found  doctrine :  they  are  to 
teach  all  nations.  But  how  can  they  difcharge 
their  duty,  if  people  be  not  obliged  conftantly  to 
attend  to  their  teachings  ? 

4.  The  obligation  ftatedlyto  worfhip  God  in 
public  may  be  argued  from  the  frequent  injunc- 
tions, in  the  Gofpel,  to  hear  the  word  difpen- 
fed.  The  parable  of  the  Sower,  'with  our  Lord's 
own  expofition  of  it,  were  there  no  other  fcrip- 
ture-argument,  would  be  fufficiem  to  fatisfy  ev- 
ery reaibnable  mind  that  an  order  of  men  are 
appointed  to  preach  the  Gofpel,  and  that  the 
people  are  indifpenfibly  obliged  to  aflemble  them- 
felves  together  to  hear  the  word  preached,  and 
to  join  in  all  the  acls  of  public  worfhip.  The 
fower  is  the  appointed  and  duly  authorifed Preach- 
er. The  feed  fowed  is  the  doctrines  or  truths 
of  the  Gofpel.  The  different  foils  reprefent  the 
various  forts  of  hearers.  Thofe  who  wifely  and 
duly  improve  the  precious  advantages  of  a 
preached  Gofpel,  are  thofe  who  recieve  the  feed 
into  good  and  honeft  hearts.  Our  Lord  reminds 
all,  of  the  duty  and  importance  of  rightly  hear- 
ing the  word  of  the  kingdom,  Who,  fays  he,  hath 
ears  to  hear  let  him  hear.  He  tells  all  people  to 
take  heed  how  they  hear.  Take  heed  therefore 
how  ye  hear.  But  in  order  to  hear,  they  muft 
be  where  the  word  is  to  be  difpenfed.  How 
much  he  prized  the  duty  of  a  conflant  and  faith- 
ful attendance  upon  a  preached  Gofpel,  we  learn 
from  his  own  mouth.  And  he  anfwered  and 
jaid  my  Mother  and  my  brethren  are  thefe  which 
hear  the  word  of  God  and  do  it.  A  beatitude  is 
jounced  upon  fuch  as  hear  and  keep  the  word 


129 

of  God.     But  he  /aid,  yea  rather  blejfed  are  they 
that  hear  the  word  of  God  and  keep  it.  '   If  they 
hear  it,  they  mult  be  where  it  is  appointed  to  be 
difpenfed.     St.  James  dire&s  us   to  be  fwift  to 
hear,  which  muft  imply  that  we  be  folicitous  and 
careful  to  be  in  the  place,  where  the  word  is  to 
be  preached.     Wherefore,  continues  he,  lay  apart 
all  filthinefs  and  fuperfluity  of  n  aught  inefs,  ^  and 
recieve  with  meeknefs  the  ingrafted  word  which  is 
able  to  fave  your  fouls.     But  be  ye  doers  of  the 
word,  and  not  hearers  only,  deceiving  your  own 
f elves.     For  if  any  be  a  hearer  of  the  word,  and 
not  a  doer,  he  is  like  unto  a  man  beholding  his  nat- 
ural face  in  a  glafs.     The  duty  of  hearing  the 
word  of  God  difpenfed  in  his  fancluary,  is  often 
enjoined  in  fcripture  upon  all  people,  whether 
old  or  young,  high  or  low,  rich  or  poor.     And 
this  duty  involves  in  it,  or  neceifarily   prefup- 
pofes  the  whole  of  public  worfhip.     Such  per- 
sons as  think  themfelves    too  knowing,  or  too 
exalted,  or   too  important,  or  fuch  as  through 
prejudice,  or  indolence  or  difregard  of  all  Reli- 
gion refufe,  to  appear  before  God  in  his  houfe 
on  the  Sabbath  to  hear  the  word,  and  join   in 
other  Lord's-day  folemnities,  do  what  in  them 
lies  to  difcredit  the  public  exercifes  of  Religion, 
and  are  refponfible  to  him,  who  will  be  their  fi- 
nal Judge.     The  fin  of  neglecting  public  wor- 
fhip— of  profaning  the  Sabbath — of  forfaking 
divine  ordinances  is  feldom  viewed,  as  it  ought; 
to  be,  as  heinous  in  its  nature,  and  pernicious 
in  its  tendency. 

5thly.  The  duty  of  public  worfhip  may  be 
argued  from  the  inltitution  of  a  Gofpel-Church 
and  the  holy  facraments,  baptifm  and  the  Lord's 


130 

fupper.  The  very  nature  of  a  Gofpel-Church 
implies  the  obligation  of  the  flated  worfhip  of 
God  in  public.  The  Chriftian  ordinances  of 
baptifm  and  the  Eucharifl  necefiarily  include 
public  worfhip.  If  divine  ordinances  are  to  be 
difpenfed — if  the  friends  of  religion  are  to  bind 
thernfelves  to  ferve,  love,  and  fear  God,  by  cov- 
enant vows  and  a  profellion  of  religion,  they 
muft  meet  together  for  this  purpofe.  How  could 
the  ordinances  of  God  be  adminiflred,  if  his  peo- 
ple were  not  to  aiTemble  thernfelves  together  to 
enjoy  them  ?  The  inflitution  of  the  Chriflian 
Sabbath  is  alfo  a  clear  proof  of  the  obligation  of 
flated  public  worfhip.  If  God  have  ordained 
one  day  in  feven,  to  be  employed  in  religious 
duties,  his  people  are  to  fanctify  it,  or  ufe  it  for 
the  ends,  for  which  it  was  appointed.  They  are 
to  convene  together  to  pray  unto  him,  to  praife 
his  name,  to  celebrate  his  ordinances,  and  to 
attend  to  his  word.  All  thefe  inftirutions,  there- 
fore, are  connected.  If  one  be  denied,  the  oth- 
er cannot  be  retained.  They  muft  all  fland  or 
fall  together.  If  we  give  up  one,  we  mull,  to 
be  confiftent,  give  up  all^ 

Having  now,  at  fo me  length,  proved  the  du- 
ty of  flated  public  worfhip,  we  fhall,  as  propofed, 
endeavour  to  illuflrate  its  importance,  in  the 
Chriflian  fyflem,  and  its  beneficial  tendency. 

In  order  to  fee,  in  a  clear  and  forcible  man- 
ner, the  great  importance  and  beneficial  tenden- 
cy of  public*  worfhip,  we  will  confider  the  pur- 
pofes,  for  which  it  was  inftituted  by  a  wife  and 
gracious  God.  Thefe  are  three :  Man's  prefent 
and  temporal  happinefs :  his  future  fpiritual  and 
eternal  happinefs }  and  the  divine  glory. 


Ill 


i  ft.  In  the  inftitulion  of  publk  worflnp,  a  wife 
and  merciful  God,  had  in  view  man's  prefent 
and  temporal  happinefs.  This  is  a  very  import- 
ant end,  but  is  the  leaf!  fo  of  the  three  now 
to  be  ilLuftrated.  Could  mankind  be  convinced 
of  this,  and  really  feel  it  in  a  proper  manner, 
we  mould  fee  a  reformation  in  their  conduct — 
our  congregations  would  be  full — our  Churches 
crowded — and  the  holy  Sabbath  better  obferved. 
The  ardent  wifh  is  to  be  happy.  The  general 
enquiry  is  who  will  fhow  us  any  good  ?  How 
may  our  iritereft  be  fecured  and  advanced  ? 
While  lam  therefore  pleading  for  the  honours  of 
God's  holy  name  and  worfhip,  in  the  Sanctuary  \ 
I  confider  myfelf,  and  hope  to  be  able  to  make 
it  appear  fo,  as  pleadingjhuman  happinefs.  All 
mult,  then,  attend  carefully  to  what  promifes 
to  be  for  the  benefit  of  all.  Though  few  truths 
be  more  certain,  than  that  public  worfhip  is  de- 
figned  and  calculated  to  promote  the  real  wel- 
fare of  civil  fociety,  or  prefent  temporal  happi- 
nefs of  man,  yet  very  fanguine  hopes  of  making 
a  deep  impreition  of  this  moft  pleafing  doctrine 
upon  the  mind  cannot  be  entertained.  It  is  ex- 
tremely difficult  to  induce  people  to  believe  that 
any  part  or  duty  of  Religion  will  yield  them  a 
prefent  profit,  or  be  moft  for  their  prefent  inte- 
reft.  But  our  prefent  as  well  as  future  good  is 
aimed  at  undoubtedly  by  public  worfhip*  An 
unneceffary  reftraint  or  burden  was  never  impo- 
fed  on  man  by  his  munificent  Creator.  God 
confults  our  happinefs  in  his  Providence  and 
word,  and  in  the  whole  frame  of  Chriflianity. 
Thofe  that  honor  me,  fays  he,  /  will  honor ,  but 
they  that  difpife  7?ie9  Jhall  be  lightly  ejleemed.  If 
w:e  honor  him  with  our  fubftance,  he  will  not 


I32 

forget  to  blefs  us.     Honor  the  Lord  with  thyfub- 
fiance^  and  with  the  jirjl  fruits  of  thine  increafe^ 
fo  jhall  thy   barns  be  filled  with  plenty »,  and  thy 
prejjes  Jhall  burjl  out  with  new  wine. 

The  peace,  the  order,  and  the  well-being  of 
fociety  are  intended  in  the  Gofpel. — The  Reli- 
gion which  it  exhibits,  is  profitable  unto  all 
things,  having  the  promife  of  the  life  that  now  is, 
as  well  as  that  which  is  to  come.  It  is  calcula- 
ted, in  its  whole  frame,  its  duties,  doctrines,  and 
ordinances,  to  fecure  the  rights  of  man — to 
promote  freedom,  to  make  mankind  happy  on 
earth,  as  well  as  blefTed  in  heaven.  Its  tenden- 
cy  to  promote  our  prefent  good  deferves  to  be 
numbered  among  its  excellencies  and  the  evi- 
dences of  its  divinity.  Indeed,  rightly  underftood, 
there  is  no  part  of  it,  nor  any  of  its  duties,  but 
tend  to  advance  our  well-being  in  this  world. — 
If,  in  other  Countries  where  it  is  known,  it  have, 
in  any  meafure  or  degree,  injured  fociety,  the 
evil  is  to  be  imputed  not  to  its  nature  or  origin- 
al defign,  but  to  fuperftition,  or  to  the  corrup- 
tions of  it.  For  in  many  countries  where  it  is 
known,  it  has  loft  its  native  fimplicity  and  prop- 
er glory.  It  is  fo  disfigured  and  diftorted  that, 
if  the  firft  heralds  of  it,  were  now  to  revifit  the 
earth,  they  would  not  even  know,  that  what  is 
called  the  Chriflian  Religion,  in  fome  countries, 
and  among  fome  feels,  was  pretended  to  be  the 
religion  which  they  preached,  and  the  truth  of 
which,  they  fealed  with  their  own  blood. 

If,  in  other  Lands,  ecclefiaflical  tyranny  and 
perfecution  have  reigned,  and  the  rights  of  con- 
science have  been  invaded  and  trampled  upon, 
flill  in  our  country,  there  is  not  a  fingle  veftige 


*33 

of  this.  All  enjoy  univerfal  toleration.  Civil 
government  is  not  incorporated  with  the  Church. 
In  America  there  is  nothing  of  the  nature  of  a 
Hierarchy.  The  religion  of  Jefus  Chrifl  (lands 
upon  its  own  bafis.  Happy  Land !  It  is  our 
favoured  lot,  my  fellow  Chriftians,  to  live  in  a 
country  which  has  the  honor  of  exhibiting  the 
firft  inftance  the  world  ever  faw,  of  a  civil  Gov- 
ernment eftablifhed  upon  the  broad  bafis  of  e- 
qual  and  univerfal  liberty.  Religion  fheds  in- 
deed a  mofl  benign  influence  on  fociety.  Civil 
government  and  true  liberty  receive  fupport  and 
authority  from  it.  It  enforces  all  good  laws  by 
the  powerful  ties  of  confcience.  It  breaths  forth 
ardent  prayers  to  almighty  God  for  the  tranquil- 
ity of  the  public — for  the  divine  fmiles  to  reft  on 
rulers  and  ruled — on  all  the  various  orders  of 
the  community — that  vice  and  all  land-defiling  fins 
may  be  fuppreiTed — and  that  the  righteoufnefs 
which  exalteth  a  nation  may  nourifh.  Befides 
one  elTential  part  of  Religion  is  morality.  There 
can  be  no  true  Religion  without  morality.  And 
the  more  morality  is  taught,  recommended  and 
praclifed,  the  more  profperous  will  be  civil  foci- 
ety— the  more  flrengthened  in  its  kind  purpofes 
will  be  civil  government — the  more  refpe&ed 
will  be  the  laws  againft  vice  and  injuftice- — the 
more  efteemed  will  be  civil  rulers — the  more  fober, 
regular,  and  induftrious  will  be  the  whole  mafs  of 
the  citizens.  Public  worfhip  may  fitly  be  termed 
thefchool  of  morality. — The  weekly  inftructions, 
delivered  to  attentive  audiences,  on  the  Lord's 
day,  on  the  duties  of  morality,  have  an  unknown 
effecT:,  an  infenfible  influence  upon  the  general 
morals  of  the  people.  As  a  people  we  do  not 
realize  the  Angular  temporal  blellings  derived 


*34 

from  public  worfhip.  The  inftru&ions  of  God's 
houfe  tend  to  enlarge  the  mind — to  promote 
charity,  peace  and  benevolence,  and  of  courfe 
our  beft  temporal  inter  eft.  They  are  adapted  to 
foften  the  heart  and  to  liberalize  the  foul.  They 
adorn  the  focial  life  ;  they  are  well  calculated  to 
render  man  honeft — friendly,  and  companionate 
- — diligent  in  his  calling — faithful  to  his  word — 
punctual  in  his  dealings-fenfible  to  the  misfortunes 
of  others — a  good  Chiiftian— and  from  a  good 
Chriftian  to  a  good  member  oi  civil  fociety  the 
tranfition  is  eafy.  Were  there,  as  the  Atheifl 
pretends  to  believe,  no  other  world  befides  this, 
or  were  death  to  be  the  final  extinction  of  the 
living  principle,  it  would  be  wife  in  a  people  fta- 
tedfy  to  attend  public  worfhip,  as  an  excellent 
expedient  to  advance  the  dearer!  interefts  of  fo* 
ciety. — I  have  enlarged  a  little  upon  this  idea, 
that  public  worihip  is  defigned  to  promote  man's 
prefent  temporal  happinefs ;  becaufe  I  deem  it 
•an  important  one,  and  becaufe  it  is  feldom  en* 
larged  upon. 

2dly.  Another  and  the  great  end  of  public 
worfhip  is  man's  fpiritual  future  and  eternal  hap- 
pinefs. Between  his  temporal  and  fpiritual  hap- 
pinefs there  is  no  room  for  comparifon.  As 
much  above  the  former  is  the  latter  as  heaven 
is  above  the  earth.  Our  fpiritualhappinefV  claims 
from  us  our  fTrfl,  our  greatefl,  and  chief  atten- 
tion. It  is  as  much  to  be  preferred  to  our  pre- 
fent intereft  as  the  foul  is  to  be  preferred  to  the 
body.  Hence  the  exhortation,  labour  not  for  the 
meat  that  perijheth^  but  for  that  which  endureth 
to  evcrlafting  life.  What  is  it  to  be  happy  for  a 
few  fleeting  days  on  earth,  to  being  bleifed  in 


*35 

heaven  to  all  Eternity  !  Even  were  we  to  gain 
trie  whole  world,  and  lofe  the  foul,  we  mould  be 
infinite  lofers.  God  has  inftituted  public  wor- 
ship on  purpofe  that  we  might  be  faved  from  fin 
and  milery  :  that  we  might  attend  fupremely  to 
our  higheft,  our  fpiritual  well-being  : — that  we  k 
might  know  the  truth  : — that  we  might  be  blef- 
fed  whiie  we  live : — and  blefled  when  we  mall 
come  to  die  :  and  refide  after  death  in  his  king- 
dom forever.  It  is  the  principal  mean,  appoint- 
ed by  infinite  wifdom  and  goodnefs,  to  awaken, 
to  convince,  to  convert  the  fmner — to  comfort 
and  eflablifh  the  faint ;  to  inftruft — to  guide — 
to  fave  us  from  error-— to  animate  us  in  duty. 
The  truths  to  be  difpenfed,  in  the  fancluary,  are 
God's  truths — the  word  preached  is  his  word — 
not  human  opinions  or  traditions — or  dreams  of 
philofophy  ;  the  ordinances  adminiflered  are  al- 
io his  holy  ordinances.  The  divine  word  is 
powerful  and  penetrating.  It  is  purifying  and 
enlivening.  It  is  compared  to  things  mod  pow- 
erful— to  fire  that  melteth — to  a  hammer  that 
breaketh  in  pieces  the  flinty  rock — to  a  fharp 
two  edged  /word — to  incorruptible  feed  that  livetb 
and  abideth  forever.  The  word  to  be  difpenfed 
is  morally  adapted  to  accomplifh  all  its  own  pur- 
pofes — to  imprefs  the  confcience,  to  call  up  at- 
tention— to  reprove  for  fin — to  convince — to 
enlighten — and  to  confole  the  mind.  The  grace 
and  fpirit  of  God  are,  moreover,  promifed  to 
render  it  effe&ual.  God  will  not  fulFer  his  own 
means  to  fail  of  fuccefs.  He  will  clothe  them  * 
with  an  almighty  energy.  Where  he  hath  recor- 
ded his  name,  there  he  will  meet  with  and  blefe 
his  aifembled  people.  Zion  of  old,  we  are  in- 
formed, was  the  birth-place  of  faints.     There 


136 

they  received  light  and  were  comforted.  This 
man  and  that  man  we  are  told  were  born  in  her. 
By  public  worfhip  there  performed,  fouls  were 
quickened — God  was  honoured — truth  was  pro- 
moted— and  grace  divine  manifefled.  The  great 
End  of  public  worfhip  is  to  promote  man's  fu- 
ture, fpiritual  happinefs — to  bring  him  to  pardon 
— to  fanctify  him — and  to  meeten  him  for  the  joys 
and  glories  of  the  heavenly  ftate. — 

3dly.  God.,  alfo,  inftituted  public  worfhip  to 
advance  his  own  glory.  This  is  his  higheft  aim 
in  all  things.  His  ultimate  end  in  Creation, 
Providence  and  Redemption.  For  his  fake  or 
to  manifeft  his  praife  all  things  are,  and  were 
made.  Thou  Baft  made  all  things  and  for  thy 
pleafure  they  are^  and  were  made*  Of  him,  as  the 
original  caufe,  through  him  as  the  grand  Prefer- 
ver,  and  to  him  as  the  ultimate  end  are  all  things: 
to  whom  be  glory  forever.  That  which  is  of 
the  greateft  worth  or  importance,  no  doubt,  will 
by  him  be  fir  ft  of  all  regarded,  aud  regarded  ex- 
actly according  to  its  worth.  The  divine  glory 
is  certainly,  in  reafon's  view,  infinitely  the  moft 
worthy  object.  And,  of  courfe,  it  is  infinitely 
fit  that  God  fhould  make  it  his  higheft  aim.  It 
is  of  more  worth  than  the  whole  univerfe.  All 
nature  had  better  go  to  ruin,  than  God's  honour 
be  ftained.  And  what  he,  who  is  the  wifeft  of 
all  beings,  fleadily  purfues  as  his  ultimate  end, 
ought  to  be  the  higheft  object  with  all  intelli- 
gent Creatures,  whether  in  heaven  or  on  earth. 
In  faving  man  doth  the  divine  glory  fhine  with 
an  attractive  fplcndor. — When  the  finner  repents 
— when  he  fubmits  to  a  holy  and  fovereign  God 
— when  he  is  pardoned — when  he  isfanctified — 


when  he  is  justified— the  divine  glory  is  illuifri- 
oufly  difplayed.  And  public  worfhip,  in  a  pe- 
culiar manner,  honours  God.  Thofe  who  at- 
tend upon  it  teftify  publicly  to  the  world,  their 
belief  in  his  exiflence,  truit  in  his  mercy,  depen- 
dence upon  his  goodnefs,  obedience  to  his  laws, 
fubjection  to  his  authority  and  acknowledge- 
ment of  all  his  glories.  When  we  convene  in 
the  Courts  of  the  Lord,  to  pray  unto  him,  and 
praife  his  name,  we  do  as  much  as  declare  to  all, 
that  we  are  not  afhamed  to  own  and  ferve  him 
as  our  God  and  king,  and  by  our  example  invite 
others,  to  give  him  the  glory  due  unto  his  name. 
That  God  confiders  public  worfhip  as  honouring 
him  is  evident  from  his  terming  the  habitation 
of  his  houfe,  the  place  where  his  honour  dwells  ; 
that  is,  where  he  is  honoured  in  a  fpecial  man- 
ner.— Moreover  we  are  told,  that  he  lovcth  ihe 
gates  ofZion  mo-re  than  all  the  dwellings  of  Jacob. 
Praying  families  he  loves  ;  but  praying  worship- 
ping Arlemblies  he  loves  more,  becaufe  he  re- 
ceives a  larger  tribute  of  glory  from  them, 

To  mow  the  great  importance  and  beneficial 
tendency  of  public  worfhip,  fome  further  par- 
ticulars may  be  pertinently  added.  Its  happy 
effects  are  many  and  great.  Could  I  defcribe 
them,  in  their  beauty  and  glory,  every  heart 
would  be  warmed,  every  ear  would  liflen,  every 
tender  emotion  would  be  excited. 

In  general,  we  may  be  certain  that  God  would 
not  have  ordained  public  worfhip,  had  it  not 
been  neceffary,  ufeful  and  wife ;  had  it  not  been 
for  our  good  in  time,  and  in  Eternity.  Neither 
his  wifdom,  nor  goodnefs,  nor  juftice,  nor  mer* 

R 


>3$ 

cy  would  require  us  to  do  what  would,  whea 
done,  be  of  no  fervice  or  benefit  to  us  in  particu- 
lar, or  of  any  importance  to  the  world  at  large. — 

One  happy  effect  of  public  worfhip  is  to  pre- 
vent Religion  from  being  loft  in  the  world.  If 
ever  mankind  be  brought  to  a  Heady,  regular, 
punctual,  and  confeientious  attendance  upon  it, 
they  muff,  be  convinced  of  its  beneficial  tenden- 
cy both  on  the  mind  and  the  morals.  The  real 
friend  of  the  Gofpel  and  its  benevolent  Syftem 
of  principles  and  duties  wants  no  aid  from  fuper- 
ftition,  or  fanaticism.  He  wi flies  the  promotion 
of  no  Religion,  which  is  not  genuine  and  ration- 
al. People  are  not  made  better  b\  any  fuperfti- 
tion,  or  wild  and  irrational  practices.  If  public 
worfhip  be  not  adapted  to  benefit  fociety,  to  fe- 
cure  and  advance  its  beft  mtereft,  its  peace  and 
order ;  if  it  be  not  calculated  to  make  us  better 
men — better  citizens — better  members  of  civil 
fociety  ;  if  it  have  no  natural  adaptednefs  to  do 
us  good  in  every  relation  in  life,  in  every  flation, 
—in  every  condition,  it  can  anfwer  no  very  val- 
uable purpofes,  as  to  this  world  in  refpecl  to 
civil  government  or  our  temporal  happinefs* 
People  at  large  will  entertain  no  cordial  efteem 
for  its  duties,  or  exert  themfelves  flatedly  to  at- 
tend upon  it,  unlefs  we  can  offer  arguments  fuf- 
ficient  to  fatisfy  them  of  its  great  advantage. 
To  prove  that  the  fupreme  Being  hath  moil  ex- 
prefsly  inftituted  it,  and  that  he  mofl  folemnly 
requires  all,  of  every  rank  and  flat  ion,  to  a  punc- 
tual attendance  upon  it,  is  not  enough.  This 
we  can  eafily  do.  This  often  hath  been  done. 
But  the  molt  material  point  of  all,  on  this  fub- 
jecl,  is  to  convince  the  mind  that  it  hath  amoft 


r39 

happy  beneficial  tendency  not  only  to  fecure  our 
future,  but  to  promote  our  prefent  felicity.  Un- 
lefs  we  can  lay  before  people,  confi derations  of 
fufficient  weight,  to  imprefs  their  minds  with  a 
deep  affecting  fenfe  of  its  great  importance  and 
good  effects,  they  will  not  feel  the  obligations 
to  attend  upon  it,  in  fuch  a  manner,  as  will  be 
influential  on  their  practice.  They  will  treat  it 
as  of  little  confequence  in  itfelf,  or  to  the  com* 
munity.  They  will  fpeak  of  it  in  terms  either 
of  difrefpect  or  reproach  ;  they  will  infrequent- 
ly attend  upon  it,  or  wholly  retire  from  it. — * 
Hath  it  then  any  happy  effects  on  the  minds  and 
morals  of  a  people,  or  hath  it  not  ?  Is  it  of  any 
advantage  ? — Or  is  it  of  fo  much  advantage  a* 
to  make  it  highly  expedient — and  not  only  high- 
ly expedient  but  an  indifpenfible  duty  to  repai* 
ftatedly  to  places  of  public  worfhip,  and  join  irt 
all  its  holy  exercifes  ?  Let  us  go  into  a  large  and 
Candid  enquiry.  Let  us  attend  to  the  argu- 
ments, which  mail  be  offered,  without  any  preju- 
dice, or  unwillingnefs  to  be  convinced.  Let  us 
teceive  light  when  prefented  :  hear  patiently* 
and  weigh  carefully  reafons  when  offered.  A 
prejudiced  mind  is  not  in  a  fituation  to  admit 
conviction.  A  real  and  inward  diflike  of  Re- 
ligion, will  prevent  our  hearing  an  argument, 
as  we  ought  to  hear  it,  the  defign  of  which,  is  to 
honor  and  recommend  any  important  branch  o? 
interefting  duty  of  it.  If  we  really  hate  Reli* 
gion,  and  have  no  regard  to  principles  of  moral- 
ity, we  are  prepared  to  treat  with  fcorn  all  ar- 
guments in  favour  of  any  one  of  its  duties,  though 
the  arguments  be  altogether  rational  and  fully 
conclufive.— 


14© 

Public  worftiip  is  dire&ly  calculated  Co  pre- 
ferve  religion  in  the  world,  or  to  prevent  it  from 
being  loft,  and  is,  therefore,  of  the  greater!  mo- 
ment and  moft  beneficial  tendency.  This  con- 
sideration will  have  no  effecl  upon  any,  who  do 
not  efteem  Religion  both  necellary  and  import- 
ant. For  if  it  be  a  ficton,  a  mere  fable,  it  ought 
to  be  difefteemed  by  all,  and  expelled  from  the 
world,  and  of  courfe  that  which  tends  to  prevent 
Its  being  loft,  would  on  this  fuppofition,  be  re- 
ally of  pernicious  tendency.  To  all  who  admit 
the  reality  of  religion,  whatever  hatha  tendency 
to  preferve  it.  mufl  be  exceedingly  dear.  And 
they  will  be  cordially  attached  to  it.  As  long  as 
public  worfhip  is  honored  and  maintained,  reli- 
gion, the  holy  fcriptures,  and  morality  will  be 
honored,  likewife,  and  maintained :  will  be  ef- 
teemed  and  admired.  They  can  never  be  loll 
as  long  as  a  Chriftian  Miniftry  and  Chriftiau 
vcrftiip  are  regarded.  There  is  no  other  way, 
poilibly,  in  the  nature  of  things,  to  extirpate 
the  true  religion  iVoiu  the  earth,  but  to  pull 
down  all  the  Altars  of  God — to  raie  to  the 
ground  all  the  temples  of  the  Moft  High— to 
prevent  or  forbid  all  worflbip  of  the  Deity  in  pub- 
lic. And  the  jpirit  of  the  prefent  day  which 
bath  gone  forth  againft  the  governments 

in  Europe,  or  the  thrones  of  Kings,  wages  war 
alfo  againft  the  Altars  of  God.  It  makes  no 
difcriminaiion  between  grofs  iuperftition  and  ra- 
tional religion.  By  indicate,  by  infult,  by  im- 
pious feoffs,  the  enemies  of  morality  and  the 
Gofpel  are  exerting  all  their  malice  and  power 
to  induce  people  to  treat  all  religion  as  a  mere 
human  contrivance,  and  to  leave  the  temples  of 
God  to  moulder  down,  forfaken  and  defpifed* 


I  ft 

Julian,  a  Romam  Emperor,  firnamed  with  great 
juftice  the  Apoftate,  was  a  very  cunning  and 
fubtle  man.  He  had  great  abilities.  He  was  a 
philofopher.  After  he  became  an  unbeliever, 
and  openly  renounced  the  Chriftian  religion,  he 
refolved  to  annihilate  it,  to  expel  it,  name  and 
thing,  from  the  world.  And  there  are  too  ma- 
ny, in  this  age,  who  ardently  wifh  he  had  fuc- 
ceeded.  As  the  only  probable  mean  to  accom- 
plifli  his  purpofe,  he  depofed  all  Chriftian  Min- 
ifters,  and  prohibited,  by  his  imperial  authority, 
all  public  worihip.  The  pagan  Priefts  he  hon- 
ored every  where,  and  highly  diftinguifhed  them 
by  his  favor.  The  temples  of  God  he  turned 
into  Jbrine's  for  pagan  Idols.  Leclures  on  the 
platonic  philofophy  fucceeded  to  the  exhibition 
of  Gofpel  doctrines  and  divine  ordinances.  And 
had  not  that  Being,  who  is  wifer  than  the 
wifeft,  and  who,  with  infinite  eafe,  fruftrates  the 
counfel  of  man,  interpofed,  and  raifed  up  a  fuc- 
celTor  to  the  imperial  Dignity  who  was  a  cordial 
friend  to  the  Gofpel  of  the  Saviour  ;  the  artful 
Apoftate  would  have  done,  what  all  enemies  of 
chriftianity  wifh  had  been  done,  wholly  extirpa- 
ted it.  But  Jefus  of  Nazareth,  the  defpifed  Gal- 
lilean,  the  doclrines  of  the  crofs,  have  triumph- 
ed. The  gates  of  hell,  Satanic  and  human  mal- 
ice, cannot  prevail.  The  Chriftian  Religion  ha*s 
lived,  in  fpite  of  all  oppofition — and  will  live  to 
the  End  of  the  world.  Under  Providence,  the 
continuance  of  it,  to  this  day,  is  to  be  chiefly,  if 
not  wholly,  afcribed  to  public  worihip  and  di- 
vine inftitutions.  Drop  all  public  worfhip,  and 
religion  is  fupplanted.  Probably  the  holy  fcrip- 
tures  would  never  more  be  tranflated — if  prefer- 
ved,  at  all,  in  their  original  languages,  it  would 


142 

be  in  the  cabinets  of  the  curious.  To  public 
worfhip,  then,  are  we  mainly  indebted,  that  re- 
ligion  is  not  loft,  in  the  wafte  of  time,  the  revo- 
lutions of  the  arts  and  fciences,  the  confufion 
and  wreck  of  kingdoms,  the  wars  and  public 
calamities  of  nations,  the  vices  of  men,  and  the 
multitude  of  idolitrous  rites. 


DISCOURSE    VII. 


The  duty  of  public  worfhip,  and  its  beneficial 
tendency. 

MATTHEW    iv,   10. 

Then  faith  Jefus^get  thee  hence  Satan,  for  it  is 
written  ;  ihoujhatt  worjhip  the  Lord  tby  God, 
and  him  only  jh alt  thouferve. 

AMONG  all  the  vifible  Creatures,  it  is 
man's  peculiar  excellency,  that  he  is  ca- 
pable of  confidering  and  worfhipping  his  Maker 
and  was  made  for  that  purpofe.  Your  atten- 
tion is  again  called  therefore  to  the  duty  and 
beneficial  tendency  of  public  worfhip. — We  have 
already  largely  argued  the  duty  of  it  from  rea- 
fon  and  fcripture,  the  two  great  fources  of  mor- 
al and  religious  knowledge. — The  beneficial  ten- 
dency of  it  we  urged  from  a  confideration  of  the 
purpofes,  for  which  it  was  inilituted ;  which, 
were  thefe  three,  man's  prefent  and  temporal 
happinefs : — his  future  fpiritual  and  eternal  hap- 
pinefs  :  and  the  divine  glory. — It's  beneficial 
tendency  we  likewife  argued  from  this  confide- 
ration, that  it  is  an  excellent  expedient  to  pre- 
vent Religion  from  being  loft  in  the  world. 
There  will  never  be  much  ferious  godlinefs  a* 
mong  any  people  or  in  any  family ,where  public 


144 

worfhip  is  lightly  efteemed,  or  generally  neglect- 
ed. For  it  is  an  excellent  expedient  to  keep 
alive  on  the  mind  a  fenfe  of  Religion,  and  our 
obligations  to  a  gracious  and  holy  God. 

This  is  thefecond  confederation  ^  which  will  be 
urged,  to  illuftrate  the  great  utility  of  public 
worfhip. 

No  man  who  has  any  juft  views  of  the  nature 
and  importance  of  Religion,  can  be  indifferent 
about  the  ftate  of  it,  among  thofe  with  whom  he 
lives,  and  in  the  place  where  divine  providence 
has  call  his  lot,  and  where  he  expects  to  fpend 
the  remnant  of  his  days.  If  he  defire  to  have  it 
flourifh,  to  fee  morality  honoured,  and  the  hap- 
pinefs  of  others  increafed,  he  mufl  be  a  firm 
friend  to  the  public  worfhip  of  God.  He  who 
treats  his  Maker  with  intire  neglect,  or  difowns 
the  obligations  he  is  under  to  him,  will  treat  his 
fellow-men  with  fcorn,  and  make  light  of  the 
obligations  he  is  under  to  them.  Without  pub- 
lic worfhip  God  would  foon  be  forgotten,  and 
Religion  loft  among  us.  If  men  be  once  releaf- 
ed  from  the  obligations  of  Piety,  no  other  will 
bind  them :  there  will  be  no  mutual  truft  and 
confidence  among  us  :  yea,  fociety  would  be  dif- 
folved.  The  fear  of  God  is  the  principal  fup- 
port  of  government,  and  of  the  peace  and  good 
order  of  the  world.  The  more  godlinefs  there 
is  among  us,  the  more  honefty,  induftry,  and 
fobriety  there  will  be.  Nothing  but  religious 
principles  will  reftrain  men  from  fecret  wicked- 
nefs,  controul  the  licentioufnefs  of  the  Great, 
who  think  themfelves  above  law  \  and  curb  the 
wild  paffions  of  the  people.  And  as  there  is  no 
probability  that  Religion  will  ever  flourifh,  or  e- 


H5 

ven  fubfiit  among  us,  without  public  worfhip,  it 
is  very  defirable  it  mould  be  conftantly  and  faith- 
fully attended  upon  for  the  good  of  our  country ; 
that  we  may  become  a  fober,  virtuous  nation, 
and  God  may  not  be  provoked,  to  fend  upon 
us  deftroymg  judgments,  or  ftill  more  feverely 
chaftife  us.  Let  eveiy  one  then,  who  wifhes 
well  to  the  interefts  of  his  country,  (hew  it,  by 
diligence  in  attending  upon  the  duties  of  Piety  in 
God's  Courts.  We  hear  many  exprefs  them- 
felves  very  high  on  the  fubjecl:  of  honefty  and 
faithfulnefs  to  promifes.  And  too  much  can- 
not be  fpoken  in  praife  of  thefe.  They  are  the 
pillars  of  public  order.  But  in  what  way  are  we 
to  exped,  that  the  great  body  of  people  will  be 
honeft,  fober,  induftrious,  temperate,  and  faith- 
ful ?  In  the  omiflion,  or  in  the  practice  of  the 
duties  of  public  worfhip  ?  Can  we  hope  that  they 
will  be  regular,  fober,  honeft  members  of  civil 
ibciety,  while  they  defpife  the  duties,  which  they 
owe  t6  God,  in  his  fancluary,  on  his  holy  Sab- 
baths .?  If  we  flatter  ourfelves  that  this  will  be 
the  cafe,  we  difcover  our  want  of  wifdom,  and  a 
true  knowledge  of  human  nature.  We  may  as 
well  look  for  the  ftreams  to  flow,  when  the  foun- 
tain is  dried  up.  Will  the  rofe  bloflbm  and  fend 
forth  its  fragrance,  when  the  root  is  decayed  ? 
fome  will  tell  us  notwithstanding,  that  they  have 
conftantly  attended  public  worfhip,  for  many 
years  together,  and  ftill  have  never  found  any 
happy  effects  either  on  their  minds  or  lives. 
They  fail  not,  alfo,  to  add  that  others,  in  the 
circle  of  their  acquaintance,  are  conftant  in  ap- 
pearing before  God  in  Zion,  who  are  very  bad 
men,  who  pra&ife  all   manner  of  wickednefs, 

S 


146 

To  what  purpofe,  they  afk,  is  it,  then,  to  be  con- 
ftant  in  the  duties  of  public  worfhip  on  the  Sab- 
bath, if  the  weekbefpent  in  difhonefty,  idlenefs, 
falfehood,  and  vice  ? — It  would  be  perfectly  fafe 
to  rifk  our  caufe  in  an  appeal  to  experience  or 
fad.  Let  us  examine  the  lives  and  conduct  of 
thofe,  who  make  confcience  of  the  duty  of  pub- 
lic worfhip,  and  thofe  who  deny  or  negkclit  al- 
together* Every  one  who  is  capable  of  obser- 
vation knows  the  difference*  So  true  is  this, 
that  it  is  a  common  remark  that  no  one  denies 
or  deferts  public  worfhip,  but  he  falls  into  fome 
vice,  fome  fcene  of  iniquity.  He  has  done  that 
which  makes  him  afhamed  to  fee  his  fellow- 
men,  and  join  in  worfhipping  God  with  them. 
Atheifls  and  Libertines  renounce  the  duty.  They 
reproach  it,  and  difplay  all  the  bitternefs  of  mal- 
ice againfl  it.  Some,  it  is  granted,  are  never 
feen,  or  feldom  feen,  within  the  walls  of  a 
Church,  who  are  flill  honefl  and  upright  in  their 
dealings — and  againfl  whom  the  charge  of  im- 
morality and  profanenefs  cannot  be  juftly  laid. 
Others  may  omit  the  duty,  through  mere  floth 
or  negligence,  or  fome  prejudice  or  pique.  But 
when  candor  has  made  this  conceffiori,  it  muft 
flop.  I  would  wifh  to  wound  the  feelings  of  no 
man— much  lefs  to  bring  in  a  falfe  accufation. 
However  truth  is  facred,  and  mufl  not  be  given 
up. — -Are  not  fabbath -breakers — look  round  and 
fee,  and  judge  righteous-  judgment,  are  not  neg- 
leclors  of  the  duties  of  Piety  in  God's  houfe, 
generally  profane  and  immoral  ?  Do  they  not 
too  often  prove,  by  their  conduct,  that  they  have 
no  principle  ? 

If  any  flill  object  and  fay,  "  I  have  attended 
"  conftantly  for  a  fuccefTion  of  years,  and  have 


H7 

€*  found  no  real  good  efle&  on  my  heart  or  con- 
"  duel.  I  am  as  much  averfe  to  religion  as  ev- 
"  er  :  as  difhoneft  and  unjuft  as  ever  :  as  igno- 
"  rant  and  blind  as  ever,  having  no  knowledge 
"  of  one  duty,  doctrine,  ordinance,  or  virtue  of 
u  Religion — as  profane,  as  hard-hearted,  as  un- 
"  kind,  as  brutal  in  my  manners  and  temper  as 
"  ever,  as  intemperate  and  villainous  as  ever.  I 
"  therefore  am  refolved,  I  will  never  go  to  public 
"  worfhip  again.  I  have  gotten  no  good.  Public 
*'  inftru&ions  have  never  taught  me  any  thing.  I 
"  know  no  more  of  the  fubjeel:  of  Religion  and 
"  morality,  than  if  I  had  never  heard  one  word 
"  about  them.  I  have  no  more  confeience  a- 
"  bout  duty,  or  ferioufnefs,  than  if  I  had  never 
*c  been  urged  and  importuned  to  become  an  up. 
"  right  and  good  man."  Is  this  really  the  cafe  ? 
Can  any  one  make  this  confeffion  confidently 
with  truth  ?  If  fo,  your  fituation  is  indeed  awful 
and  alarming.  The  tear  of  commiferation  may 
be  fhed  over  you.  If  you  have  any  fenfe  or  rea- 
fon,  you  rnuft  tremble.  An  immediate  reform- 
ation is  now  incumbent  on  you.  You  have  not 
a  day  or  moment  to  lofe.  But  can  you  think 
this  a  valid  objection  againfl  the  importance  and 
happy  advantages  of  public  worfhip.  It  is  a  full 
proof  of  your  own  guilt  and  iniquity,  but  no 
proof  againfl:  the  duty  of  a  conftant  attendance 
upon  the  holy  folemnities  of  Zion.  But  let  me 
expoftulate  a  moment  with  you.  I  feel  an  un- 
common folicitude  for  you.  Give  me  leave  to 
afk,  how  do  you  know  that  public  worfhip  has 
been  of  no  benefit  to  you  ?  Can  you  poffibly  tell 
how  bad  you  would  have  been,  or  how  much 
more  vile  and  abominable,  or  ignorant  and  a- 
bandoned,  you  would  have  been,  than  you  now 


148 

are,  if  you  had  always  refufed  to  attend  public 
worfhip  ?  You  might  have  been  in  the  midft  of 
almoft  all  evil.  You  have  been  under  great  re- 
ftraint.  If  you  be  not  fenfible,  that  you  ever 
recieved  any  inftruction  or  one  idea  of  chriftian 
doctrine,  ftill  you  may  have  acquired  much  re- 
ligious knowledge,  and  gained  much  flrength  a- 
gainft  temptations  and  fins,  and  not  be  fenfible  of 
it.  We  imperceptibly  acquire  knowledge  and  the 
habits  of  moral  honefty.  Perhaps,  by  attending 
public  worfhip,  you  have  been  faved  from  thofe 
open  fins,  which  would  have  deftroyed  your  rep- 
utation, and  ruined  you,  both  for  this  world  and 
the  next.  But  further,  permit  me,  or  rather  fuf- 
fer  confcience  to  do  its  friendly  office,  and  afk 
you,  if  you  have  never  gotten  any  good  at  all  by 
public  worfhip,  was  the  fault  yours,  or  was  it 
not  ?  Where  is  the  blame  to  be  fixed  ?  Some- 
where it  muft  lie  :  for  it  is  exceedingly  great.—* 
When  you  have  been  in  God's  Sanctuary,  did 
you  never  hear  one  proper  prayer  offered  to  the 
throne  of  grace,  did  you  never  hear  from  any 
one,  a  difcourfe  that  contained,  at  leaft,  fome 
moral  or  religious  truth,  fome  really  Gofpel- 
doctrine,  fomething  to  regulate  your  morals,  to 
enforce  duty,  to  invite  you  to  love,  fear,  and 
ferve  God,  to  do  good  to  man,  and  to  live  a  pi- 
ous and  holy  life  ?  Is  it  p®flible  for  you  to  fay, 
you  never  heard  one  prayer,  or  one  difcourfe, 
that  had  any  truth  Or  knowledge  in  it?  If  you 
have  heard  both  pious  prayers,  and  edifying  dif- 
courfes,  what  is  the  reafon  you  have  gotten  no 
good  ?  The  blame  is  yours.  Have  you  not  been 
prejudiced  ?  Have  you  not  been  carelefs  and  in- 
attentive? Have  you  not  been  itupid  and  thought- 
lefs  ?  How  unreafonable  then  is  your  conduct  in 


149 

objecting  again ft  public  worfhip  1  How  foolifl\ly 
do  you  act  to  forfake  God  in  his  worfhipping 
Affemblies  ?  A  man  fick  unto  death  calls  an  em- 
inent Phyfician.  The  Phyfician  repairs  in  hafte 
to  the  chamber  of  the  Tick.  He  hears  his  groans, 
he  critically  examines  his  cafe.  He  prefcribes 
the  only  proper  and  effectual  remedies ;  and  re- 
tires. The  patient  refufes,  after  viewing  them, 
to  apply  them.  But  he  infifts  upon  it,  that  the 
phyfician  is  unfkilful,  and  the  means  ineffectual. 
The  diforder  rages  :  nature  yields  under  its  vio- 
lence, and  the  poor  Sick  man  dies,  becaufe  he 
would  not  apply  the  prefcribed  means.  Where 
is  the  blame  to  be  charged  r  Let  common  fenfe 
furnifh  the  anfwer. 

Public  worfhip  is  peculiarly  calculated  to 
keep  up  a  fenfe  of  Religion  on  the  foul.  Such 
is  the  nature  of  man,  that  he  mud  have  forms 
of  worfhip,  or  he  will  lofe  all  fenfe  of  God 
and  divine  things.  The  fubftance  and  power 
cannot  be  preferved,  where  the  forms  are  denied 
and  relinquifhed.  In  the  public  Aifemblies  of 
God's  people,  the  various  principles  of  human 
nature  are  made  to  operate  in  favour  of  religion: 
the  power  of  fympathy,  all  know,  is  very  great, 
and  in  public  worfhip  this  may  be  the  mean  of 
exciting  ferious  attention  and  thoughtfulnefs. 
When  we  go  to  the  houfe  of  the  Lord,  weekly, 
to  pray  and  praife,  to  fpeak  and  hear  divine 
truths,  we  mail  be  afhamed  to  fall  into  vice — to 
commit  fcandalous  crimes — or  to  act  an  unjufl 
or  unkind  part.  If  we  do  what  is  mean,  difhon- 
eft,  or  vile,  we  fhall  reluctate  feeing  our  fellow- 
worfhippers  again,  when  the  Sabbath  revolves. 
All  love  the  praife  of  others,  and  defire  their  ef- 


iq© 


teem  ;  and  they  therefore  will  endeavour  to  be- 
have fo  as  to  fee  their  fellow-worfhippers  with 
pleafure  again.  Joint  prayers  tend  to  folemnize 
the  foul ;  joint  praifes  to  enliven  the  affections  ; 
and  public  inftru&ions  to  enlighten  the  mind. 
Nay,  barely  feeing  each  other  together,  after  the 
bufinefs,  toils  and  difperfions  of  the  week,  tends 
to  foften  and  humanize  the  foul  : — to  promote 
kindnefs  and  friendfhip,  benevolence  and  moral- 
ity : — to  make  us  afhamed  of  our  follies  and  vi- 
ces— fearful  of  error —  and  to  efleem  and  re- 
vere Virtue.  It  nourifhes  moral  fentiments  and 
keeps  men  from  degenerating  into  an  uncultiva- 
ted unfocial  ftate.  In  the  inftitution  of  public 
worfhip,  the  fupreme  Being  confiders  men  as  be- 
ing what  they  are,  as  being  influenced  by  the 
principles,  we  find  they  are,  in  our  connexion 
with  the  world.  He  treats  them  as  moral  a- 
gents  and  focial  beings.  And  all  the  powers  of 
human  nature  and  principles  of  fociety  are  com- 
pelled to  operate  in  favour  of  moral  and  divine 
things.  Public  worfhip,  therefore,  tends  to 
make  men  fober  and  moral,  pious  and  juft  : 
good  citizens  and  obedient  fubje&s,  faithful  par- 
ents and  dutiful  children,  obliging  neighbour* 
and  ufeful  members  of  the  Community. — The 
feafons  of  public  worfhip  are  placed  at  a  conven- 
ient diflance.  Were  the  diflance  greater  or  lefs, 
it  would  not  be  fo  well.  Were  the  feafons  of  it 
to  return  once  in  three  days,  multitudes  would 
not  have  time  enough,  to  attend  to  their  necef- 
fary  concerns — or  to  provide  for  their  comforta- 
ble fubfiflence.  Were  they  to  return  only  once 
a  month,  or  three  or  four  times  in  a  year — we 
mould  forget  our  duty — be  under  great  difadvan- 
tages  about  acquiring  religious  knowledge,  or  be- 


*5* 

ing  fitted  for  duty.  One  day,  in  feven,  feems 
to  be  a  happy  mean — a  due  proportion  of  time. 
Six  days  we  may  attend  to  our  fecular  purfuits 
or  callings.  Ev ery /event Z>  is  to  be  confecrated 
to  God,  as  a  feafon  of  public  devotion.  And 
the  folemnities  of  public  worfhip  have  a  direct 
and  immediate  tendency  to  imprefs  the  mind 
with  a  fenfe  of  the  reality  and  importance  of  di- 
vine things,  and  to  cherifh  and  preferve  a  fenfe 
of  religion  among  mankind. — 

A  third  conjideration  to  convince  us  of  the 
happy  tendency  of  public  worfhip,  is  its  adapted- 
nefs  to  diffufe  extenfively  religious  knowledge. 
That  a  juft  underftanding  of  the  holy  fcriptures, 
and  of  the  effential  principles  of  the  Gofpel  and 
morality  is  of  high  importance,  it  is  prefumed 
no  one  will  difpute.  For  the  foul  to  be  without 
knowledge  is  not  good.  We  cannot  be  happy 
without  it.  We  cannot  be  faved  without  it. 
It  is  the  food  of  the  mind  ;  fupports  and  invig- 
orates. And  here,  it  ought  to  be  remembered, 
that  fuch  is  the  nature  of  the  Chriftian  Religion, 
that  it  cannot  flourifh,  or  be  even  continued  in 
its  purity,  without  knowledge.  A  high  degree 
of  ignorance  is  incompatible  with  falvation. 
Man  is  alfo  exceedingly  averfe  to  the  trouble  and 
pains  of  acquiring  knowledge.  He  is  ftupid 
and  unwilling  to  attend  to  fpi ritual  things.  He 
needs  line  upon  line :  inflruclion  upon  inftruc- 
tion.— Befides,  a  very  large  proportion  of  the 
children  of  men  mud  of  neceflity  labour  for  a 
fubfifterice  in  the  world.  From  the  very  flats 
and  circumftances,  in  which  they  are  placed,  la- 
borious diligence  is  requifite.  It  is.  not  option- 
al with  them,  whether  to  be  induftrious  or  not. 
Neceflity  compels  them.     If  they  will  not  work, 


*5* 

they  cannot  live.  And  tliis  is  a  wife  ordering  in 
Providence.  For  induftry  is  friendly  to  health 
and  Virtue.  If  the  earth  were  to  yield,  fponta- 
neoufly  all  that  man  wants  for  his  fupport,  it 
would  not  be  fo  well  for  him.  It  is  a  blefling 
then  that  he  is  obliged  to  be  induftrious.  Idle- 
nefs  is  the  inlet  of  every  vice.  If  man  be  not  ne- 
cefTarily  employed  about  what  is  ufeful  and  good, 
he  will  employ  himfelf  about  evil.  Since  then 
fo  great  a  part  of  the  human  race  are  obliged  to 
be  engaged  in  laborious  employments,  public 
■W"ormip  is  a  happy  expedient  to  fpread  Chriftian 
knowledge.  Innumerable  multitudes  may  be 
inftru&ed  at  one  and  the  fame  time.  The  bene- 
fit of  a  whole  week  of  diligent  ftudy  may  be  en- 
joyed in  one  day  by  thoufands.  Public  inftruc- 
tions,  in  God's  houfe  of  prayer,  are  the  eafiefl 
way  of  communicating  and  diffufing  knowledge. 
The  Chriflian  Minifteiy  we  hence  learn  ought  to 
be  able  to  teach — to  be  furnijhed  with  a  high  de- 
gree of  knowledge- — to  be  a  man  of  learning  and 
extcnfive  fcience.  An  illiterate  man,  however 
pious  and  good  he  may  be,  is  totally  unqualified 
for  fuftaining  the  office,  or  difcharging  the  duties, 
of  a  Gofpel-Minifler. 

A  fourth  argument  to  prove  the  beneficial 
tendency  of  public  worfhipis,  that  the  duties  or 
exercifes  of  it  are  well  adapted  to  promote  the 
Salvation  of  men.— If  any  under  the  peculiar  ad- 
vantages of  the  public  Hated  worfhip  of  God  fi- 
nally perifh,  it  will  be  a  dreadful  reflexion, 
when  they  fhall  be  forced  to  fay,  how  have  I  ha- 
ted inftruclion  and  my  heart  defpifed reproof?  And 
have  not  obeyed  the  voice  of  my  Teachers ,  nor  in* 
dined  mine  ear  to  them  that  inftrufted  me*     I  was 


l55 

in  aimofi  all  evil  in  the  mid/2  of  the  congregation 
and  AJembly. — Wifdom  fays  unto  all,  of  every 
rank  and  condition,  hear  inflruclion,  and  be  wife 
and  refufe  it  not.  Bleffed  is  the  man  that  heareth 
me,  watching  daily  at  my  gates,  waiting  at  the  pofls 
of  my  doors.  Bleffed,  indeed,  are  all  who  hear 
the  word  of  God  and  keep  it ; — who  are  con- 
usant in  attending  upon,  and  who  duly  improve 
fanctuary-opportunities  and  privileges  ;  who  nev- 
er fail,  except  when  ftrict  neceffity  or  charity 
may  be  pleaded,  to  appear  in  God's  houfe,  and 
exert  themfelves  to  have  its  duties  of  effential 
fervice  to  them.  Every  part  of  divine  fervice  is 
fitted  to  awaken  ferious  confideration— to  call 
the  mind  off  from  vanity  and  folly — to  raifeittcr 
heaven  and  heavenly  glories — to  reprefent  all 
vice  and  hypocrify  in  an  odious,  and  all  Virtue 
and  duty  in  an  amiable  light.  God  and  angels 
are  witneffes  of  the  devotions  of  his  worfhipping 
people.  When  we  are  before  him,  here  in  his 
courts,  his  all-feeing  eye  is  upon  us.  He  records 
in  the  book  of  his  remembrance  what  is  amifs  or 
infincere,  and  an  account  muft  at  laft  be  render- 
ed unto  him  of  the  hours  we  fpend  here,  as  welf 
as  of  all  our  thoughts,  words,  and  deeds.  This? 
is  fufficient  to  compofe  the  mind,  to  folemnize 
the  heart,  and  to  render  us  attentive.  We  may 
well  exclaim  with  Jacob,  bow  dreadful  is  this* 
place  !  this  is  none  other  than  the  houfe  of  Godf 
and  this  is  the  gate  of  heaven  !  We  mould  all  fay 
with  Cornelius,  now  therefore  are  we  all  here: 
prefent  before  God  to  hear  all  things  that  are  coin- 
vianded  thee  of  God. 

A  fifth  argument  to  evince  the  beneficial  ten- 
dency of  public  worfhip  is,  that  it  is  calculated  to 

T 


*54 

bring  people  to  a  friendly  temper  towards  each 
other,  and  to  mutual  love  and  forbearance.  In 
divine  ordinances,  the  worfhippers  appear  like 
brethren.  They  afk  for  the  fame  mercies.  They 
look  to  the  fame  Mediator  for  a  full  pardon  of 
their  manifold  impieties.  They  profefs  to  believe 
the  fame  truths,  to  need  the  fame  purifying  grace 
to  reftore  upon  their  hearts  the  loft  image  of 
God.  They  partake  of  the  fame  ordinances. 
Their  voices  are  mingled  in  the  fame  praifes. 
Can  they,  then,  fall  out  by  the  way  ?  Mull:  they 
not  be  mild  and  forgiving  towards  each  other  ? 
Can  they  refufe  to  praclife  condefcention  ?  They 
all  appear  before  a  holy  God — ^profefs  to  hope  for 
the  fame  falvation — and  at  laft  to  enter  into  the 
fame  kingdom  of  Glory. — 

THEfixth  and  laft  consideration  to  evince  the 
beneficial  tendency  of  public  worfhip  is,  that  it 
ierves  to  train  us  up  for  the  worfhip  and  employ- 
ments of  the  celeftial  kingdom.  Pious  worfhip- 
pers cannot  but  rejoice,  to  think  that  the  infti 
tution  of  public  worfhip  is,  as  it  were,  a  concert 
of  prayer — that  all  Chriftians  in  pail  ages  have 
loved  to  engage  in  it,  and  left  their  teftimony  in 
its  favour  by  their  conftant  attendance  upon  it* 
They  recorded  their  fweet  experience  of  its 
pleafure.  And  all  fincere  friends  to  the  caufe 
of  the  Redeemer,  over  the  Countries  where  the 
Gofpelis  known,  make  confcience  of  affembling 
together  to  honour  God  in  public  worfhip. 
When  we  addrefs  ourfelves  to  the  various  parts 
of  it,  we  are  animated,  we  are  confoled,  with 
the  thought  that  we  are  not  alone,  but  that  all 
God's  people  are  joining  with  us.  How  has  my 
heart  been  enlarged  with  this  idea !  But  what  i£ 


155 

■.he  worfhip  of  God  here  on  earth  compared  to 
the  heavenly  !  Here  fin  ftains  our  belt  duties* 
Imperfections  cleave  to  all  our  war mefl  devotions. 
Ciouds  of  error  obftruct  the  clear  and  full  view 
of  truth.  We  know  but  in  part,  we  prophecy 
-jbut  in  part.  Our  harps  are  hung  on  the  willows. 
A  dead  languor  reds  on  all  our  religious  per- 
formances. But  in  heaven  there  will  be  no 
cold  hearts — no  diifentlng  voices!— Perfect  love 
will  animate  all  the  worihippers  in  the  realms  of 
eternal  day.  They  are  before  the  throne  of 
God,  andferve  him  day  and  night  in  his  tem- 
ple. Their  joy  is  one.  Their  happinefs  is  one< 
And  their  worfhip  is  the  perfection  of  ardour, 
fublimity  and  purity — How  can  we  behold  wor- 
ihipping  Affemblies  joined  in  proflrate  adorations 
before  the  throne  of  grace*  and  uniting  their  voi- 
ces in  hallelujahs  of  praile  to  the  Eternal  King, 
-without  having  our  thoughts  led  forward  to  that 
.delightful  fcene  of  heavenly  worfhip,  where  min- 
gled choirs  of  angels  and  faints,  whofe  number* 
is  tenthoufand  times  ten  thoufand,  and  thoufands 
of  thoufands,  are  continually  faying  with  a  loud 
voice,  worthy  is  the  Lamb  !  b faffing,  and  honour, 
and  glory,  and  power  be  unto  him  thai  fitieth-  tipoh 
the  threw.  Do  not  the  crouded  Affemblies  of 
Chriflian  worihippers  bear  fome  difknt  refem- 
blance  to  the  Zion  above  ? — L^t  it  be  our  fu* 
preme  concern,  to  be  fitted  and  trained  up  by  the 
liurribler  forms  of  devotion  in  the  Church  mili- 
tant, for  the  exalted  fervices  and  work  of  the 
Church  triumphant. -Such  are  the  happy  ef- 
fects of  ftated  public  worfhip  and  inftru&ionsj 
prayers  and  praifes.  "  Prayers,  fays  a  mahom- 
etan  writer,  are  the  pillars  of  Religion  -y  and  they 
that  forfake  prayer,  forfake  Religion."— The 


I5- 

public  devotions  of  God's  houfe,  how  advanta- 
geous :  how  ufeful :  how  beneficial  in  their  ten- 
dency ! — "  To  thee,  O  devotion,  we  owe  the 
higheit  improvement  of  our  nature,  and  much 
of  the  enjoyment  of  our  life.  Thou  art  the  fup- 
port  of  our  virtue,  and  the  reft  of  our  fouls  in 
this  turbulent  world.  Thou  compofeft  the 
thoughts.  Thou  calmefl  the  pailions.  Thou 
exalted  the  heart.  Thy  communications,  and 
thine  only  are  imparted  to  the  low,  no  lefs  than 
to  the  high,  to  the  poor  as  well  as  the  rich.  In 
thy  prefence  worldly  diftincTions  ceafe  ;  and  un- 
der thy  influence  worldly  forrows  are  forgotten. 
Thou  art  the  balm  of  the  wounded  mind.  Thy 
fanctuary  is  ever  open  to  the  miferable  ;  inac- 
eeflible  only  to  the  unrighteous  and  impure. 
Thou  beginner!  on  earth  the  temper  of  heaven. 
In  thee  holts  of  angels  and  blefled  fpirits  eternal- 
ly rejoice."  So  important  is  the  duty  of  public 
worfhip  to  the  world  and  the  intereft  of  moral 
Virtue,  that  we  can  hardly  be  too  zealous  in  re- 
commending it,  or  ey.ceed  in  our  encomiums  up- 
on it.  For  it  is  impofTible  a  man  mould  be  good, 
while  he  altogether  omits  the  duties  of  Piety. 
The  neglect  of  them  (hews  that  we  have  no  right 
notions  of  God,  no  fenfe  of  his  prefence,  no  hear- 
ty defires  of  his  mercy,  and  no  folid  hope  of  his 
favour.—  f 

We  will  here,  as  the  proper  place  to  infert 
the  remark,  and  as  a  farther  proof  and  powerful 
recommendation  of  the  duty  of  public  worfhip, 
fee  what  the  views,  and  opinions,  or  feelings 
and  practice  of  the  fcripture-faints  were  in  regard 
to  it.  How  the  Apoflle  Paul  viewed  it,  we  learn 
from  the  following  direction  of  his.     Not  for/a- 


*S7 

king  the  Affembling  your/elves  together  as  the  man- 
ner offome  is,  but  exhorting  one  another.  Thefc 
words  teach  us  that  there  were,  in  the  days  of  the 
Apoftles,  and  fhould  be  in  all  ages,  Chriftian 
Affemblies  for  the  public  worfliip  of  God  and 
mutual  edification :  and  that  it  ever  was,  and 
ever  will  continue  to  be  the  duty  of  all  Chrift  - 
ians  to  frequent  thefe  Affemblies  in  obedience  to 
the  command  of  God,  to  perpetuate  and  main- 
tain his  worfhip  in  the  world,  and  for  the  con- 
firmation of  their  faith,  and  their  mutual  edifi- 
cation unto  life  eternal.  To  the  Corinthian  chrif- 
tians,  he  fays,  In  the  name  of  our  Lord  Jefus  Chrifl, 
when  ye  are  gathered  together :  He  fpeaks  of 
their  being  convened  for  public  worfliip,  as  their 
ft  cited  cuftom.  And  in  his  falutation  to  them  as 
a  Church,  he  mentions  thofe  that  in  every  place 
call  upon  the  name  of  Jefus  Chrift.  Unto  the 
Church  of  God  which  is  at  Corinth,  to  them  thai 
are  Sanclified  in  Chrift  Jefus,  called  to  be  faints, 
with  all  thai  in  every  place  call  upon  the  name  of 
Jefus  Chrift  our  Lord.  Thofe  in  every  place  that 
call  upon  the  name  of  our  Lord  Jefus  Chrift  are  all 
worfhipping  Affemblies  of  Chriftians.  Our  Lord 
hirnfelf  promifes,  in  a  mod  tender  and  affecting 
manner,  his  gracious  notice,  prefence,  and  blef- 
fing  with  ever  fo  fmall  a  number  of  his  worfhip- 
ping difciples  or  followers.  For  where  two  or 
three  are  gathered  together  in  my  name,  there  am 
Jin  the  midft  of  them.  His  calling  his  followers 
a  church  implies  neceffarily  their  affembling 
Jlatedly  for  worfhip  and  mutual  edification.  Pub- 
lic worfhip  directly  honors  Jefus  Chrift,  and  is  a 
mofl  expreffive  way  of  owning  him  before  men ; 
and  denying  it  or  neglecting  it,  is  denying  him  and 
being  afhamed  of  him.     He  that  denyeth  me,  and 


is  afhamcd  of  me  and  my  words  before  men,  him  wifl. 
I  deny  before  my  father  which  is  in  heaven  and  his 
angels.  The  Pfalms  are  fuli  of  expreilions  of 
warm  affection  and  attachment,  as  all  know  who 
read  them,  to  the  courts  of  the  Lord,  to  public 
worfhip.  All  good  men  love  the  ways  of  Zion, 
efteern  and  value  exceedingly  the  word  of  God — » 
the  houfe  of  God — the  worfhip  of  God — the; 
truths  of  God — the  ordinances  of  God — the  Sab- 
baths of  God. — -Man  never  appears  in  fo  amiable 
an  attitude  as  when  on  his  knees  before  his  Ma- 
ker. The  pleafure  of  engaging  cordially  in  pub- 
lic worfhip  is  noble.  How  often  too  does  God 
honor  his  worfhipping  Affemblies  by  his  favora- 
ble pefence — by  communicating  his  grace — mer- 
cy— peace,  and  pardon  to  pious  worfhippers. 
What  delight !  what  joy  !  what  fweet  experience  I 
what  comfort — what  tranfport  in  joining  "  in 
work  and  worfhip  fo  divine."  As  a  fpecimen  of 
the  efleem  for  the  public  worfhip  of  God,  of  de- 
light in  it — of  ardent  defires  after  it — of  the 
prohtablenefs  of  it — I  have  felected  from  the 
Pfalms,  the  following  paffages — How  amiable  are 
thy  Tabernacles ,  0  Lord  of '  hofls  !  my  foul  longeth, 
yea*  even  faint eth  for  the  Courts  of  the  Lord.*— 
Blejfed  is  the  man  whom  thou  chufefi  to  approach 
unto  thee,  that  he  may  dwell  in  thy  Courts.  We 
fhall  be  fatisfed  with  the  goodnefs  rfthy  houfe,  even 
of  thy  holy  temple.  My  foul  th'rrflcth  for  thee^ 
my  fief j  longeth  for  thee,  to  fee  thy  power  and  glory 
fo  as  I  havefeen  thee  in  the  f ancillary.  My  foul 
/hall  be  fatisfed  with  marrow  mid  with  fatnefs^ 
and  my  mouth  Jhall  praife  thee  with  joyful  lips* 
For  a  day  in  thy  courts  is  better  than  a  thoufand  : 
1  had  rather  be  a  door-keeper  in  the  houfe  of  my 
God j  than  to  dwell  in   the  tents  of  %wekednefs<—» 


J$9 

One  thing  have  1  defired  of  the  Lord,  that  will  I 
feek  after,  that  I  may  dwell  in  the  houfe  of  the  Lord 
all  the  days  of  my  life,  to  behold  the  beauty  of  the 
Lord  ;  and  to  enquire  in  his  temple  ;  for  thofe  that 
be  planted  in  the  houfe  of  the  Lord,  fhall  flour ijh 
in  the  courts  of  our  God }  they  fhall  bring  forth 
fruit  in  old  age,  they  fhall  be  fat  and  flourishing. 
Again — /  was  glad,  when  they  faid  unto  me,  let 
us  go  into  the  houfe  of  the  Lord,  whether  the  tribes 
go  up,  the  tribes  of  the  Lord,  unto  the  teflimony  of 
Ifrael  to  give  thanks  unto  the  name  of  the  Lord* 
If  Ifsrget  thee,  0  yerufalem,  let  my  right  hand 
forget  her  cunning.     If  I  do  not  remember  thee,  let 
my  tongue  cleave  to  the  roof  of  my  mouth,  if  I  pre- 
fer not  yerufalem  to  my  chief  joy* 

* 

I  have  now,  my  Hearers,  largely  argued  the 
duty  and  beneficial  tendency  of  public  worfhip. 
Better  reafons  I  cannot  offer.  More  powerful 
inducements  to  a  conftant  attendance  upon  it, 
unlefs  real  neceility  may  be  pleaded,  as  your  ex- 
cufe,  cannot  be  laid  before  you,  than  are  con- 
tained in  thofe  confiderations  which  prove  its 
beneficial  tendency,  above  illuflrated.  If  by 
thofe  you  will  not  be  convinced,  and  reformed, 
if  heretofore  negligent  of  the  duty,  you  mufl  re- 
main unconvinced  and  unreformed.  Divine  pow- 
er and  grace  alone  can  awaken,  convince,  and 
reform  you.  RemembeF,  if  you  neglect  or  de- 
ny public  worfhip,  you  provoke  God — you  neg- 
lect a  plain  duty — you  fet  a  bad  example — you 
difhonor  Jefus  Chrift — you  injure  religion — you 
differve  the  caufe  of  morality — you  contribute 
your  proportion  of  influence  to  extirpate  from 
the  earth  the  chriflian  religion — and  muft  be  re- 
fponfible  for  all  the  evils  you  are  the  occafioaof* 


i6o 


Let  us  all,  then,  make  confcience  of  fo  plain  and 
fo  important  a  duty  as  public  worlhip,  that  by  it, 
we  may  be  trained  up  for  the  worlhip  of  heaven, 
for  there,  they  are  before  the  throne  of  God 
and  ferve  him,  day  and  night,  in  his  temple. 


♦s  co|53Cooo;oer;Booeoooeooreooo8ooiec03oooe*o»e»o»«eooo«o«co08cooooooocoooccooeoo«»080oeooooooo^\ 


DISCOURSE     VIIL 


The  Ordinance  of  the  Lord's  Supper  not  a  hu- 
man invention,  but  a  divine  Inftitution. 


MATTHEW  xxvi.  26—31. 

And  as  they  were  eating,  Jefus  took  bread,  and 
blejfed  it,  and  break  it,  and  gave  it  to  the  dif ri- 
fles, and  /aid  take,  eat,  this  is  my  body, — And 
he  took  the  Cup  and  gave  thanks,  and  gave  it  to 
them,  faying,  drink  ye  all  of  it.  For  this  is  my 
blood  of  the  New  Teflament  which  is  /bed  for 
many  for  the  remijfion  of  fin.  But  I  fay  unto 
you,  I  will  not  drink  henceforth  of  this  fruit  of 
the  vine,  until  that  day,  when  I  drink  it  new 
with  you  in  my  Father's  kingdom. — And  when 
they  had  fung  an  hymn,  they  went  out  into  the 
Mount  of  Olives* 

IT  affords  peculiar  fatisfa&ion  to  the  thinking 
mind,  in  attending  any  duty  of  Religion,  to 
be  well  afiured  that  it  hath  either  a  divine  war- 
rant, as  thus  faith  the  Lord,  or  is  fupported  by  the 
clear  light  of  Reafon.  If  we  make  that  a  duty 
which  God  hath  not  enjoined  upon  us,  either 
taught  us  by  the  light  of  nature,  or  the  light  of 
U 


l62 


Revelation,  we  are  guilty  of  will-worfliip  or  fu- 
perftition.  In  this  cafe,  it  may  juftly  be  faid  to 
us,  who  hath  required  this  at  your  hands  : 
tiring  no  more  vain  oblations.  To  worfhip  God 
in  a  way  not  appointed  in  his  word,  or  by  rites 
and  ceremonies  not  authorifed  by  him,  is  to 
prefume  to  interfere  with  the  kingly  office  of  the 
Saviour.  He  is  king  in  his  Church,  and  alone 
had  power  to  make  laws  and  appoint  ordinances 
of  worfhip.  It  is  an  infallible  mark  of  an  apof- 
tate  and  antichriftian  Church  to  pretend  to  in- 
ftitute  facraments  or  ordain  modes  of  worfhip. 
Gur  Lord,  knowing  the  pronenefs  of  human  na- 
ture to  err,  and  to  adopt  modes  of  worfhip  of 
their  own,  has  left  his  people  this  needful  warn- 
ing artd  excellent  advice.  But  in  vain  they  do 
worfhip  me,  teaching  for  doclrines  the  command- 
ments of  men.  We  reject,  with  abhorrence,  all 
human  inventions  or  commandments  in  things 
divine.  We  glory  in  being  guided  folely  by 
plain  fcripture,  and  not  by  the  opinions  or  de- 
crees of  any  men — body  of  men,  or  venerable  ec- 
clefiaftical  councils,  however  wife,  or  learned, 
or  pious.  Superflition  and  impiety  are  two  ex- 
tremes, in  Religion,  which  ought  to  be  fhunned 
with  equal  care.  We  are  not  to  turn  afide  to 
the  right  hand  or  to  the  left.  While  we  anx- 
ioufly  flee  from  fuperflition,  we  mould  tremble, 
left  we  run  to  the  oppoflte  extreme  of  irreligion. 
Excellent  is  the  advice  of  the  wife  man  on  this 
head.  Put  away  from  thee  a  froward  mouthy  and 
perverfe  lips  put  far  from  thee.  Let  thine  eyes 
look  right  on,  and  let  thine  eyelids  look  draighi  be- 
fore thee*  Ponder  the  path  of  thy  feet \  and  let  all 
thy  ways  be  cftablifhcd.  Turn  not  to  the  right 
hand  nor  to  the  left ;  remove  thy  foot  from  eviL 


163 


The  right-hand  errors  of  fuperflition,  and  the 
left-hand  errors  of  irreligion  are  to  be  avoided 
with  the  utmoft  folicitude. 

As  worfhipping  God  in  more  ways  than  he  has 
appointed,  or  in  unauthorifed  ways  isfuperftitionj 
Fo  neglecting  the  ways  and  ordinances  of  wor- 
ship, which  he  hath  moft  obvioufly  appointed  is 
irreligion.  If  we  refufe,  under  any  pretence 
whatever,  to  attend  upon  that,  as  jduty,  which 
he  hath  moil  exprefsiy  commanded,  and  which 
is  altogether  reafonable  in  itfelf,  we  are  guilty 
of  impiety,  of  defpifmg  his  authority,  breaking 
his  laws,  and  rifing  up  in  rebellion  againft  him  5 
and  of  courfe  fhall  be  dealt  with  accordingly. 
For  to  retrench  is  no  lefs  criminal  than  to  add. 
We  are  as  ftriclly  prohibited  from  taking  away 
from,  as  adding  to,  the  revealed  will  of  God. 
The  confcientious  mind,  therefore,  would  with 
above  all  things  to  avoid  both  crimes,  taking 
from  or  adding  to,  going  beyond  or  flopping  jfhort 
of  duty.  To  determine  which  crime  of  the  two 
is  the  moll  heinous,  is  perhaps  beyond  our  abil- 
ities. It  is  enough  for  us  to  know  that  both  are 
very  aggravated  Sins,  and  to  be  avoided  with  the 
utmoft  folicitude. 

We  fhould  carefully  and  diligently  worfhip 
and  ferve  the  Lord  our  Maker,  juft  as  he  has 
commanded  us,  precifely,  and  not  according  to 
any  traditions  of  men,  decrees  of  councils,  un- 
infpired  canons,  or  our  own  vain  imaginations. 
Religious  and  Gofpel-wormip  and  ordinances 
fhould  be  kept,  pure  and  entire,  free  from  all 
human  mixtures  and  inventions.  Thefe  are  the 
feelings  and  views  which  our  Churches  profefs 
to  entertain— to  walk  by — and  to  hold.     If  in 


164 

any  inftances,  or  degree,  we  deviate  from  therii, 
we  do  it  miftakenly — and  unintentionally  :  and 
therefore  we  truft,  fhould  this  be  the  cafe,  it  will 
not  be  imputed  to  us,  as  a  wilful  aberration  from 
the  original  purity  and  primitive  glory  of  the 
Gofpel.  We  profefs,  and  wifli  to  take  Chrift's 
fpiritual  and  heavenly  Religion,  juft  as  he,  and 
his  Apoftles  have  delivered  it  to  us,  in  the  fa- 
cred  Volume. — And  that  we  may  all  be  fully 
and  perfectly  fatisfied,  that  while  remembering 
the  bitter  fufferings  and  agonies  of  our  once  cru- 
cified, but  now  rilen  Redeemer  in  the  facrament 
of  his  fupper — in  the  elements  of  bread  and  wine, 
we  are  only  acting  in  pious  obedience  to  a  plain, 
pofitive,  and  exprefs  command,  as  exprefs 
as  any  one  can  be,  of  our  glorious  high  Prieft, 
the  captain  of  our  falvation. — It  is  propofed,  in 
the  fequel,  to — 

I.  Confider  the  original  and  actual  inftitution 
of  the  facramental  fupper — 

II.  And — the  nature  of  it,  and  who  may  right- 
fully attend  upon  it. 

I.  We  are  to  confider  the  original  and  actu- 
al inftitution  of  the  facramental  fupper.  It 
may  be  not  improper  or  unufeful,  juft  to  notice 
here  as  we  enter  on  this  important  fubjecl:,  the 
names,  by  which  this  Ordinance  of  the  New 
Teflament  difpenfation,  is  commonly  known. 
I  now,  in  the  entry,  call  this  ordnance,  an 
ordinance  of  the  New  Teftament  difpenfa- 
tion, becaufe  I  hope  to  be  able,  in  the  fub- 
fequent  reafonings,  to  prove  it  to  be  fo,  to 
every  mind  that  has  candour,  and  difcern- 
ment,  to  fee  the  force  of  arguments.  It  has 
been   differently  denominated,  in  the  Chriftian 


Church,  and  by  different  communions  of  Chrif- 
tians.  It  .has  been  called  the  holy  Sacrament — 
the  great  Gofpel  feaft — the  Chriitian  Paffover — 
the  holy  fupper — the  Eucharift — the  Commun- 
ion— and  the  Lord's  fupper.  Among  all  thefe 
appellations,  that  by  which  it  mod  commonly 
goes,  among  chriitians,  is  the  Lord's  fupper. 
In  each  of  thefe  names,  there  is  a  peculiar  fig- 
nificance  and  propriety,  as  is  juftiy  obferved  in 
thofe  numerous  difcourfes,  which  have  been  pub- 
limed  on  this  Gofpcl-ordinance.  Pious  and  fenfi- 
ble  tracls  have  been  publifhed  by  learned  men  and 
found  divines  on  the  nature  of  this  ordinance — 
the  qualifications  of  the  worthy  recipients — the 
terms  of  admimon  to  its  bleffed  privileges — the 
due  preparation  for  attending  upon  it — the  gra- 
ces to  be  exercifed  while  attending  it— the  de- 
fign  of  it— and  the  temper  and  conduct  which 
become  chriftians  after  rifmg  from  the  holy  table 
— as  well  as  the  danger  and  fin  of  an  unworthy 
and  irreverent  approach  to  it.— There  is,  in  holy 
fcripture,  moffc  obvioufly,  fufficient  reafon  for 
thefe  feveral  names  given  to  it.  But  we  readily 
concede,  the  word  Jacrament  is  not  in  the  New- 
Teftament-writings.  It  fignifies  binding  our- 
felves  to  the  Lord  by  covenant-vows  and  prom- 
ifes.  Whenever  we  participate  of  the  facra- 
ment  of  the  fupper,  we  folemnly  covenant,  en-, 
gage,  and  promife  virtually,  to  be  the  Lord's  ; 
to  believe  his  truths,  to  be  faithful  in  his  fervice, 
to  perform  the  duties  which  he  enjoins — and  to 
take  him  for  our  only  Saviour.— 

It  may  alfo,  once  for  all,  be  here  remarked, 
that  there  are,  among  the  various  communions 
of  chriftians,  fome  circumftances  relating  to  this 
Ordinance,  which  are  not  eflential,  but  are  left 


i66 


to  the  convenience,  prudence,  and  fituation  of 
the  followers  of  the  Son  of  God.  Such  as  the 
frequency  with  which  it  ought  to  be  celebrated  ; 
the  pofture  of  the  recipients  ; — the  quantity  of 
the  Elements  to  be  taken  ; — and  feveral  other  lefs 
points,  which  indeed  have  caufed  much  conten- 
tion among  pious  chriftians,  to  the  difgrace  both 
of  reafon  and  religion.  In  all  indifferent  things, 
it  is  folly  to  contend.  It  is  no  where  faid  how 
often  the  Lord's  Supper  is  to  be  folemnized — or 
whether  in  the  morning  or  evening  of  the  Sab- 
bath-worfhip — or  whether  we  fliall  fit — or  ftand 
—or  kneel  while  we  partake  of  the  fymbols  of 
the  body  and  blood  of  the  Redeemer.  Thefe 
circumftances  are  perfectly  immaterial.  And 
how  unhappy,  that  chriftians  mould  ever  inter- 
rupt the  harmony  of  churches  on  account  of 
them,  or  divide  and  feparate  from  each  other. 
But  about  what  trifles,  mere  nothing,  will 
men  ;lfurioufly  quarrel !  He  who  kneels  at  the 
holy  table  is  as  acceptable  a  worfhipper,  as  he 
who  fits  or  ftand  s.  God  looks  at  the  heart,  and 
not  at  the  outward  appearance.  A  compofed, 
decent,  and  refpe&ful  or  reverential  pofture  is 
becoming,  and  is  required.  And  as  often,  as 
the  body  of  the  people,  with  whom  we  worfhip, 
deem  it  expedient  to  folemnize  the  holy  ordi- 
nance of  the  fupper,  we  mould  do  it,  even  if 
our  private  opinions  mould  happen  to  be  differ- 
ent. All  that  Chriftian  Churches  are  concerned 
about,  is  that  their  Communion-days  or  Sacra- 
mental feafons  may  not  be  too  near  each  other, 
or  too  far  diftant,  left  the  good  effects,  which 
they  are  intended  to  accomplifh,  mould  be  fruf- 
trated*  Thefe  obfervations  are  made  to  recon- 
cile unhappy  differences  in  Churches — to  prevent 
needlefs  difputes— -and   to   promote  among  all 


167 

that  love  our  Lord  Jefus  Chrid,  however  diftin- 
guifhed  by  name  or  didant  in  place,  union— love 
— charity — condefcenfion — and  mutual  forbear- 
ance. I  hope  the  glorious  day  will  foon  arrive 
when  God's  people  of  the  various  denominations, 
will  make  the  moll  of  tHeir  union,  and  the  leafl 
of  their  difference — and  be  in  all  essential 
things,  of  one  mind,  of  one  way  :  and  will  lay 
afide  and  be  afhamed  of  their  foolifh  attachment 
to,  and  intemperate  zeal  for  mere  circumdantial 
points,  names,  and  forms.  Happy  are  the  per- 
fons  or  the  church  that  can  dived  themfelves  of 
all  party -views  and  prejudice — of  all  bigotry  and 
narrow  notions,  and  embrace  all  pious  people,  of 
whatever  feci,  in  the  arms  of  fraternal  affection— 
loving  thofe  mod,  who  appear  to  have  mod  of 
the  temper  and  holinefs  of  the  Gofpel !  Alas  ! 
what  mifchief  to  the  bed  of  all  caufes,  that  of 
jefus  of  Nazareth,  hath  bigotry  done  in  every 
age,  and  every  land,  where  his  name  has  been 
known ! 

But  the  principal  defign  okthe  prefent  dif- 
courfe  is  to  prove,  from  fcripture,  the  reality  of 
fuch  an  ordinance,  as  we  call  the  facrament 
of  the  fupper.  Is  there,  then,  fuch  an  ordi- 
nance, in  the  Chridian  Church,  to  be  obferved 
by  all  the  followers  and  difciples  of  our  Lord,  in 
every  age  and  country  ?  If  there  be  not,  we  are,, 
in  our  attendance  upon  it,  judly  chargeable  with 
adopting  human  inventions  and  corruptions^ 
Confequently  are  guilty  of  will-worfhip  or  fu- 
perdition*  We  go  beyond  what  is  required  of 
us.  We  cannot,  of  courfe,  hope,  upon  reasona- 
ble grounds,  for  the  divine  acceptance  and  ap- 
probation.    For  God  is  never  honored  by,  or. 


i6S 


pleafed  with  our  religious  obfervances,  however 
ieemingly  devout  or  pious  we  may  be,  when  we 
prefume  to  offer  him,  either  what  he  hath  not  re- 
quired of  us  by  plain  inftruclions  of  his  own 
Word,  or  made  known  to  us  by  the  dictates  of 
reafon  :  or  when  we  offer  it  in  the  way,  which 
he  hath  not  required.  We  are  to  admit  as  ar- 
ticles of  faith  all  that  he  hath  enjoined,  and  on- 
ly what  he  hath  enjoined,  and  no  more.  In  our 
practice,  as  profeiTed  chriftians,  we  are  to  do 
precifely  as  he  hath  commanded  us.  To  believe 
as  he  tells  us,  and  to  do  as  he  bids  us,  is  the  chief 
of  religion.  As  profeiTed  followers  of  the  Re- 
deemer of  the  world,  we  are  to  walk  in  all  the  or- 
dinances and  commandments  of  the  Lord  blame- 
lefs.  On  the  fubject  of  pofitive  duties  we  are  to 
be  guided,  in  our  inquiries,  altogether  by  the 
revealed   will  of  him,  who  appoints  them. 

Laying  afide  all  prepoiTeffions  from  educa- 
tion, tradition,  or  other  fources,  let  us  candid- 
ly and  critically  enquire,  whether  Jefus  Chrifl 
did  not,  in  the  mod  positive  and  express 
manner,  inftitute  the  facrament  of  his  fupper,  or 
a  folemn  commemoration  of  his  paffion  and  denth 
by  partaking  of  bread  and  wine  fet  apart  to  be 
emblems  of  his  body  and  blood.  And  it  is  not 
poffible  for  any  language  to  be  plainer  or  eafier 
to  be  comprehended,  than  the  paffage  of  fcripture 
chofenfor  our  prefent  meditation.  In  it  we 
have  an  account,  concife,  but  fall,  of  the  origin- 
al appointment.  We  have,  in  it,  the  hiftory  of 
the  firff  Chriftian  facrament  ever  attended  upon. 
The  Jewilh  Paffover  is  done  away  expressly, 
t>y  him  whom  it  typified,  and  who  alone  had  au- 
thority to  change  or  abrogate  the  whole  Jewifh 


169 

fyftem.  He  fays,  111  fo  many  words,  that  he  a- 
bolifhes  it,  and  would  never  more  attend  it.  He 
fays,  he  fets  up  another  and  new  ordinance,  in 
its  room,  to  be  continued  in  his  Gofpel  king- 
dom. He  hinifelf  difpenfes  the  Elements  after 
confecrating  them  by  prayer.  His  difciples  par- 
took of  them.  All  the  circumltances  are  min- 
utely let  down.  Nay,  he  ordained,  as  king  of 
Zion,  as  head  over  all  things  to  his  Church, 
that  the  commemoration  of  him,  by  mateiial 
bread  and  wine,  fhould  be  statedly  obferved 
to  the  end  of  the  world,  in  his  Church,  for  the 
important  purpofes  of  honouring  him  as  a  Sav- 
iour, and  preferving  warm  in  the  heart,  and  per- 
petuating the  memory  of  his  fufterings,  his  dying 
love  and  rich  grace.  I  will  explain  and  illuftrate 
this  hi  (lory  of  the  inflitution  of  the  Lord's  fup- 
per,  in  the  following  manner,  and  principally, 
in  the  words  of  an  approved  expqfitor. 

At  the  clofe  of  the  pafchal  fupper  before  the 
table  was  cleared,  Jefus  to  (how  that  he  was 
thereby  typified  as  the  lamb  of  God  who  was  to. 
be  facrificed  for  us,  took  in  his  hand  fuch  bread 
as  was  in  common  ufe,  and  having  fet  it  apart 
for  facred  fervice,  by  thankfgiving  and  prayer, 
he  brake  it  and  diflributed  it  among  his  dilciples, 
faying  take  eat ;  for  I  appoint  this  facramental 
bread  to  be  henceforth  eaten  as  the  memorial  of 
my  body's  being  broken  for  your  redemption  by 
my  fufferings  and  death ;  in  like  manner  as  the 
eating  of  the  pafchal  Lamb  was  appointed  to  be 
a  memorial  of  the  prefervaiion  of  Ifrael  from  the 
deftroying  angel,  and  of  their  deliverance  out  of 

Egypt. After  the  fame  manner  he  likewife 

W 


i7® 

took  the  cup  of  fuch  wine  in  his  hand  as  they  had 
at  the  pafchal  fupper,  and  fetting  this  apart  by 
thankfgiving  and  prayer  to  facramental  ufe,  de- 
livered it  to  his  difciples,  faying  to  every  one  of 
them*,  drink  of  this  :  for  I  appoint  this  facrament- 
al wine  to  be  henceforth  drank  by  all  my  difciples 
as  the  reprefentation  and  memorial  of  my  blood's 
being  fhed  for  the  confirmation  of  the  new  cov- 
enant, and  purchafing  of  all  its  bleflihgs  ;  and 
particularly  for  the  forgivenefs  of  the  fins  of  vail 
multitudes,  not  of  the  Jews  only,  but  of  the 
Gentiles,  alfo,  even  of  all  that  by  faith  receive 
the  atonement. 

But  I  tell  you  that  from  this  time  forward  I 
have  done  with  drinking  the  juice  of  the  grape 
in  commemoration  of  Ifrael's  deliverance,  and 
will  have  that  Ordinance  continued  no  longer 
than  till  the  things  it  typified  mall  be  fulfilled  by 
a  more  glorious  redemption  in  the  Gofpel-king- 
dom,  which  will  take  place  after  my  refurrec- 
tion,  and  will  call  for  a  new  use  of  wine  in  the 
commemorative  Ordinance  which  I  have  now  in- 
stituted.-  And  when  at  the  clofe  they  had 

fung  an  hymn  or  fong  ofpraife  fuitedto  the  oc- 
cafion,  Chrifl  knowing  that  the  time  of  his  be* 
ing  betrayed  was  juft  coming  on,  would  not.  flay 
to  be  apprehended  in  the  houfe,  left  he  mould 
bring  the  Mailer  of  it,  into  trouble,  nor  in  Jerufa-* 
lem,  left  he  mould  occafion  public  tumults  and 
outrages,  but  retired  with  his  difciples  to  the 
Mount  of  Olives.  Here  is  a  minute  and  circum- 
ftantial  account  given  us  by  the  Evangelift  Mat- 
thew, of  the  abrogation  of  the  Jewifli  ordi- 
nance of  the  PafTover,  and  institution  of  the 
Chriftian  Ordinance  of  the  Lord's  fupper.     It 


i7| 

plain  and  particular  account,  as  much  fo,  as 
can  well  be  conceived.  And  of  all  the  four  E- 
vaugelifts,  it  is  often  obferved,  Matthew  is  the 
moll  circuniftantial  and  particular  in  giving  us 
the  memoirs  of  our  bleffed  Lord's  life,  difcour- 
fes  and  conduct.  St.  Mark  and  St.  Luke  re- 
hearfe  to  us,  in  the  fame  words,  as  nearly  as 
maybe,  the  original  institution  of  the  ordi- 
nance of  the  Supper,  and  the  abolition  of  the 
pafchal  Supper,  and  of  the  continuance  of  the 
former  in  the  room  of  the  latter.  The  Evange- 
lifl  Mark's  account  is  this.  And  as  they  did  eat 
ye/us  took  bread  and  bleffed  and  break  it  and  gave 
*to  them  and  /aid)  take  eat  this  is  my  body. — And  he 
took  the  cup,  and  when  he  had  given  thanks,  he 
gave  it  to  them,  and  they  all  drank  of  it.  And  he 
faid  unto  them  this  is  my  blood  of  the  new  Tejl  anient 
which  is  floe  d for  many*  Verily  I  fay  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the  Vine  until  that  day 
that  I  drink  it  new  in  the  kingdom  of  God.  And 
when  they  hadfung  an  hymn,  they  went  out  into  the 
Mount  of  Olives.  St*  Luke's  account  is  of  an 
exactly  fimilar  tenor,  though  the  order  be  a  lit- 
tle different.  Saying  with  defire  have  I  defired 
io  eat  this  passofer  with  you  before  Ifuffcr.  For 
I  fay  unto  you  I  will  not  any  more,  eat  thereof,  until 
it  be  fulfilled  in  the  kingdom  of  God.  And  he  took 
the  cup  and  gave  thanks  and  faid,  Take  this  and 
divide  it  among  yourfelves.  For  I  fay  unto  you,  I 
will  not  drink  of  the  fruit  of  the  Vine  until  the  king- 
dom of  God  fhall  come.  And  he  took  bread,  and 
gave  thanks,  and  brake  it  and  gave  unto  them  fay- 
ing,  This  is  my  body  which  is  given  for  you  :  this 
do  in  remembrance  of  me.  Likewife  alfo  the  cup  af- 
ter J upper,  faying  this  cup  is  the  new  Tefl  anient  in 
my  blood  which  is  floed  for  you*    No  words  can 


172 

be  more  particular.  All  the  three  Evangelhts 
exactly  agree  in  their  account.  There  is  indeed 
a  wonderful  harmony  in  this,  as  in  all  their  oth- 
er accounts  of  the  birth,  life,  doctrines,  inftitu- 
tions,  fufferings,  and  death  of  the  fon  of  God. 
They  vary  lo  much  as  is  a  full  proof  that  they 
did  not  tranferibe  from  each  other — or  pen  their 
Gofpels  by  previous  concert : — and  they  harmo- 
nize fo  completely  as  to  fatisfy  all  candid  minds, 
that  they  gave  a  true,  and  not  a  falfe  or  fictitious 
hiftory.  All  thefe  three  Evangelifts  tell  us  that 
Jefus  Chrifl,  directly  and  expressly,  abol- 
ifhed  the  ordinance  of  the  Passover.  And  that 
he  alio  in  the  Gofpel-kingdom,  or  his  Church, 
would  have  bread  and  wine  ufed  as  an  ordinance 
commemorative  of  his  broken  body  and  med 
blood.  He  was  very  formal,  as  well  as  folemn 
and  particular  in  this.  He  told  his  difciples 
what  the  bread  was  a  fign  or  fymbol  of — his  bo- 
dy broken  :  and  what  the  cup  was  the  fign  or 
emblem  of— his  blood  fhed  for  the  remiilion  of 
fin. — All  reafonable  people  will  agree  that  his 
difciples,  who  were  prefent  and  heard  him,  and 
partook  of  the  confecrated  bread  and  wine,  un- 
derftood  him  perfectly.  But  how  did  they  un- 
derstand him  ?  If  they  did  not  comprehend  his 
meaning,  it  was  becaufe  he  did  not  utter  him- 
felf  intelligibly,  or  they  had  not  common  capaci- 
ties to  take  up  his  meaning.-— How  they  under- 
flood  him,  their  conduct  explains  to  all  who 
have  eyes  to  fee,  or  ears  to  hear.  Did  they  ev- 
er more  after  this  attend  the  pafchal  Ordinance, 
which  had  been  fo  dear  to  the  Jewifh  Church, 
from  the  day  of^its  inflituiion  ? — Did  they  not 
on  the Jir/r  dayofthe  week,  the  Lord's-day,  at- 
tend-public  worfhip,  and  foleranize  the  Lord's 


Supper  ?  They  did.  What  did  they  do  this  for, 
if  their  Lord  and  Matter  had  not  ordered  them 
to  do  it  ?  Dared  they,  of  their  own  accord,  un- 
dertake to  appoint  an  ordinance  of  worfhip  ? 
Their  actions  fpeak  louder  than  words  can  do. 
In  the  Acts  of  the  Apoflles,  we  are  told  xx. 
Chapter — 7.  that  the  difciples  and  believers  fol- 
emnizedthe  ordinance  of  the  Lord's  fupper — on 
the  Lord's-day — the  day  of  his  refurrection, 
the  first  day  of  the  week.  And  upon  the  firft 
day  of  the  week  when  the  difciples  came  together  to 
break  bread  Paul,  preached  unto  them.  This  could 
not  be  common  breaking  of  bread.  No  perfon, 
in  his  fenfes,  can  imagine  the  Apoflles  went  a- 
bout  from  houfe  to  houfe  to  do  this.  It  could 
be  no  other,  therefore,  than  facramental  break- 
ing of  bread.  It  was  on  the  first  day  of  the 
week — the  Chriftian  Sabbath,  or  Lord's  day. 
They  met  for  public  worfhip.  Paul  preached  to 
them.  They  had  likewife  public  prayers.  They 
aftembled  as  we  do,  and  as  the  Chriftian  world 
ever  fmce  have  done,  on  the  Chriftian  Sabbath 
to  preach,  to  pray,  and  to  folemnize  the  holy 
,  Ordinance  of  the  Supper. — A  ftill  more  minute 
account  is  given  us  of  the  various  parts  of  pub- 
lic worfhip  obferved  in  the  Apoftolic  days — 
1 1  Chapter — 42  verfe — They  gladly  received  the 
word,  and  were  baptized,  and  continued  Jieadfafl 
in  the  Apoftle*s  doctrine  and  fellow/hip — and  in 
breaking  of  bread  and  in  prayers.  They  were 
fteadfaft.  They  gladly  received  the  word — took 
a  pleafure  in  hearing  it— in  being  where  it  was 
preached.  The  ordinance  of  water-baptifm  was 
adminiftered  to  them.  The  ordinance  of  the 
Lord's  Supper  was  celebrated  and  prayers  were 
attended.     JJ^y— that  is,  all  the  profeffed  be- 


*74 

lievers  in  Jefus  Chrift  continued  fteadfaft  in  the 

Apqftle's  doclrine  and  fdlowjhip. It  is  then  a 

fact  incontrovertible,  that  in  the  primitive  days 
of  Chriftianity,  the  difciples  all  attended  the  di- 
vine ordinances  of  baptifm  and  the  Lord's  fup- 
per~-public  worlhip  and  prayers,  on  the  first 
day  of  the  week. 

To  put  the  matter  beyond  all  doubt,  we  will 
fee  what  St.  Paul's  views  of  it  was.'  He  was  the 
chief  cf  the  Apoftle.1:.  An  immediate  revelation 
was  given  to  him,  and  he  was  a  wonderful  and 
moil  fuccefsful  infhument  of  fpreading  the  glo- 
ry of  the  Gofpel— and  by  whom  alfo  a  very  con- 
fiderable  part  of  the  New  Teftament  was  penned, 
> — In  his  firft  Letter  to  the  Church  at  Corinth,  he 
gives  us  a  very  particular  account  of  the  origin- 
al institution  of  the  ordinance  of  the  Lord's 
.fupper — and  expressly  informs  us  that  it  is  to 
be  perpetuated  in  the  chriftian  Church  till  the 
end  of  the  world — that  all  chriftians  are  by  it, 
to  mow  forth  the  death  of  Chrift  till  he  come — 
come  to  judge  the  world,  and  to  render  to  eve- 
ry man  accor-ding  to  his  deeds. — xi.  Chapter — 
23 — 27 — For  I  have  received  of  the  Lord \  that 
•which  alfo  I  delivered  unto  you,  that  the  Lord  Je- 
fus, the  fame  night  in  which  he  was  betrayed,  took 
bread  :  mid  when  he  had  given  thanks,  he  brake 
it,  and  faid,  Take,  eat :  this  is  my  body,  which 
is  broken  for  you  ;  this  do  in  remembrance  of  me. 
After  the  fame  manner  alfo,  he  took  the  cup  when 
he  had  flipped,  faying  this  cup  is  the  new  Tefla- 
.  ment  in  my  blood :  this  do  ye  as  oft  as  ye  drink  it,  in 
remembrance  of  me.  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  fhow  the 
Lord's  death  till  he  come.     That  this  is  not  coiri- 


J7S 

mon  daily  eating  and  drinking  to  fupport  life— 
to  fatisfy  hunger  and  thirft  is  evident  to  every 
perfon,  who  makes  ufe  of  his  reafon  in  things 
of  religion.  Could  the  Apoftle  fpeak  as  he  does, 
if  he  meant  no  more  than  our  common  meals  ? 
If  he  meant  only  common  eating  and  drinking, 
muff  he  not  be  infane  to  fpeak  as  he  does  ?  Is 
common  eating  and  drinking  a  remembrance  of 
Chriit's  fufferings  and  death  ?  If  we  eat  and 
drink,  at  our  common  meals,  without  a  pious 
and  thankful  heart,  are  we  guilty  of  the  body 
and  blood  of  the  Lord  ?  Is  our  common  eating 
and  drinking,  if  not  done  in  a  holy  manner, 
eating  and  drinking  damnation  to  ourfelves — • 
not  difcerning  the  Lord^s  body  ?  Are  we  to  wait, 
in  partaking  of  common  nourifhment,  till  we 
have  examined  ourfelves  ?  But  let  a  man  exam- 
ine himfdf  and  so  let  him  eat  of  tpiat  bread, 
and  drink  of  that  cup*  The  Apoftle  feverely 
reproves  the  converts  at  Corinth  for  an  unwor* 
thy,  diforderly  partaking  of  the  Lord's  Supper, 
when  they  aifembled  for  that  purpofe.  He  calls 
the  ordinance,  the  Lord's  Supper.  When  ye 
come  together  into  one  place,  this  is  not  to  eat  the 
Lord's  Supper.  What  the  Lord's  Supper  is, 
we  know  as  well  as  we  know  the  meaning  of  a* 
ny  word  ever  ufed :  as  well  as  we  know  what 
the  Lord's  prayer  means.  The  Lord's  Supper  is 
not  every  meal  or  any  partaking  of  any  food, 
but  a  Supper  that  is  particularly  so — emi- 
inently  so.  If  I  were  to  call  every  prayer  the 
Lord's  prayer — and  every  meal  I  made — or  food 
I  recieved,  the  Lord's  Supper,  I  mould  juftly  be 
looked  upon,  either  as  a  wilful  perverter  of  fcrip- 
ttire,  or  infane. * 


xy6 

Further,  the  Apoftle  calls  the  ordinance 
now  under  confederation — the  Communion— -and 
partaking  of  it — fetting  at  the  Table  of  the  Lord, 
the  cup — the  cup  of  the  Lord.  The  cup  of  blef- 
fing  which  we  blefs,  is  it  not  the  communion  of  the 
blood  of  Chriji.  The  bread  which  we  break ,  is  it 
not  the  communion  of  the  body  of  Chriji.  i*  Cor. 
x.  1 6.  Again,  verfe  21.  Ye  cannot  drink  the 
cup  of  the  Lord  and  the  cup  of  devils  ;  ye  cannot 
be  partakers  of  the  Lord's  table,  and  the  table  of 
devils.  We  may  alfo  obferve,  that  the  abolition 
©f  the  Jewifh  paflbver,  and  inflitution  of  the  or- 
dinance of  the  holy  Sacrament  of  bread  and 
wine,  in  the  room  of  it,  is  plainly  intimated, 
when  the  Apoftle  calls  Chrift  our  Paflbver  facri- 
ficed  for  us — and  directs  us  to  keep  the  feaft,  al- 
luding to  the  pafchal  feaft,  in  a  fincere  manner* 
For  even  Chriji  our  pajfover  is  facrificed  for  us. 
Therefore  let  us  keep  the  feaft 9  not  with  old  leaven, 
neither  with  the  leaven  of  malice  and  wickednefs, 
but  with  the.  unleavened  bread  of  fincerity  and  truth. 
It  is  mod  eafy  and  natural  to  underftand  this,  of 
the  Gofpel-feaft  of  the  facramental  fupper — and 
that  this  comes  in  the  room,  of  the  Jewifh  paff- 
over.  This  is  the  way  in  which  it  is  generally 
and  juftly  underftood.  Chriftians,  in  general, 
of  all  denominations,  have  from  this  and  other 
very  plain  paflages  of  fcripture,  been  of  the  o- 
pinion,  that  the  Lord's  Supper  as  a  holy  ordi- 
nance fucceeds  the  ordinance  of  the  paflbver. 
There  were  two  ftated  or  fixed  ordinances  in  the 
Jewifh  church,  Circumcifion  and  the  Paflbver. 
There  are  two,  in  the  Chriftian  church,  Bap- 
tifm  and  the  Lord's  Supper.  The  latter,  no 
doubt,  came  in  the  place  of  the  former.  At  lead 
this  hath  been  the  common  belief  \  and  it  will 


i77 

not  be    given  up  without  very   folid  reafons. — 
None,  generally  fatisfactory,  have  ever  yet  been 

alledged,  and  it  is  prefumed  never  will. To 

evade  the  force  of  the  above  reafonmgs  and  plain 
fcripture,  it  has  been  faid,  all  that  is  contained 
in  fcripture  relative  to  the  facramental  fupper, 
is  only  allegory — mere  metaphor — and  that  the 
Apoftle  John  fpeaks  of  a  fpiritual  fupper  in  the 
foul.  That  he  defcribes  the  regeneration  of  the 
foul,  by  Chrifl's  coming  into  it,  and  the  fweet 
pleafures  of  internal  religion,  by  his  flipping  in 
the  foul,  in  the  following  words,  is  granted. — 
And  that  the  language  being  highly  figurative 
and  metaphorical,  is  juit  and  beautiful  is  alfo 
allowed.  Behold  JJiand  at  the  door  and  knock  ; 
if  any  man  hear  my  voice ',  and  open  the  door,  I  will 
come  into  him,  and  fup  with  him  and  he  with  me. 
The  fpiritual  hipping  of  Chrift  in  the  regenera- 
ted foul,  or  his  imparting  to  it,  divine  confola- 
tions,  no  more  proves  that  there  is  no  ordinance 
of  the  Lord's  Supper,  to  be  zjlanding  ordinance 
in  the  Church,  to  the  end  of  the  world,  than 
the  firfl  verfe  in  the  book  of  Genefis  proves  it. 
It  doth  not  refer  to  it,  fo  much  as  in  the  remo- 
teft  degree.  Before  a  perfon  can  bring  himfelf 
to  believe  in  fuch  a  flrange  perverfion  of  fcrip- 
ture, he  muft  have  refolved  that  he  will  under- 
ftand  nothing,  according  to  what  it  is  in  truth. 
What  will  not  man  do,  to  get  clear  of  plain 
truth  !  How  will  he  twift  and  pervert  the  plained 
words ! 

It  hath  alfo  beenalledged,  that  our  divine  Lord, 

directed  his  difciples  to  waifi  one  anothers  feet  as 

a  token  of  humility — John  xiii — from  the  4th. 

to  15th  verfe.     There  is  no  word,  in  this  whole 

X 


j.7S 

arasifafuon,  that  can  poSbly  denote  that  wafiing 
t  was  to  be  a  Handing  ordinance  in  the 
New  Teilament-difpeniation. — Moil  plainly  doth 
it  tell  them,  that  what  he  had  done  was  only 
an  example  of  humility,  orfignificant  way  to  teach 
them  this  important  Virtue.  It  was  an  outward 
aclion  calculated  to  imprefs  their  minds  with  a 
fenfe  of  the  duty  of  being  meek—humble — con- 
defcending — and  forbearing.  So  they  under- 
stood it— for  they  never  pratfcifed  it  as  an  ordi- 
nance. We  have  a  right  to  fay  they  did  not,  be- 
caufe,  we  are  no  where  told  of  their  obferving  it 
as  a  divine  ordinance.  So  Chriftians  have,  in 
general,  underftood  it. — One  very  fmall  handful 
of  pretended  followers  of  Chrift  have  underftood 
it  differently — and  obferved  it  as  a  Christian 
rite.  But  admitting  it  to  be  an  ordinance  to 
be  obferved  in  Chrift' s  Church,  it  doth  not  dif- 

prove  the  otherordinances. Upon  the  whole, 

we  may  as  well  deny  any  duty  as  the  ordinance 
of  the  Lord's  Supper.  We  may  with  as  good  rea- 
son affirm  that  all  the  fcripture  is  myftery,  and 
none  of  it  capable  of  being  underftood,  as  to  af- 
firm that  what  it  fays  relative  to  the  inftitution 
of  the  Lord's  Supper  as  a  /landing  ordinance  to 
be  continued  in  his  Church  to  the  end  of  the 
world,  his  fecond  coming  to  judgment,  is  only 
mere  metaphor — allegory,  or  figurative  lan- 
guage.— But  it  is  one  thing  to  fhow  malice  againft 
God's  ipecial  ordinances,  and  another  to  dis- 
prove them.  All  who  reject,  defpife,  and  deny 
them,  cannot,  with  any  confiftency,  pretend  to 
receive  the  word  of  God>  as  the  only  rule  of  faith 
and  practice. 

Having  reviewed  the  fcripture  account  of  the 
Inftitution  of  the  Lord's  Supper,  as  aftanding  or* 


179 

dinance,  in  the  Chriflian  Church,  to  be  contin- 
ued to  the  end  of  the  world. — We  fhall,  as  was 
propofed,  examine 

II.  Very  briefly  into  its  nature,  and  enquire  who 
may  rightfully  attend  upon  it. — God  is  infinitely 
wife,  in  all  that  he  requires  of  us,  as  duty,  He  nev- 
er did  require,  or  enjoin  upon  man  what  was  in- 
confiftent  with  his  wifdom  or  goodnefs,  or  when 
complied  with,  would  be  of  no  benefit  to  him. 
The  ordinances  of  the  gofpel  are  fpiritual  in 
their  meaning,  and  highly  fubfervient  to  the 
purpofes  of  fervent  piety.— And  the  ordinance 
of  the  Supper,  is  an  ordinance  wherein  by  giving 
and  receiving fenfible/tgns,  we  mow  forth  the 
death  of  Chrift  till  he  come  to  judge  the  world 
at  the  laft  day.  By  vifible  figns,  it  reprefents 
to  us  the  body  and  blood  of  the  Saviour.  The 
material  emblems,  the  bread  and  wine,  convey 
to  us,  or  fignify  fpiritual  things  ;  and  are  defign- 
ed  to  imprefs  the  mind,  with  the  livelieft  idea* 
of  the  dreadful  fufTerings  of  the  fonof  God,  of 
his  blood  med,  and  body  broken  for  us,  by  the 
aid  of  our  external  fenfes,  our  eyes  and  tafte. — t 
By  thefe  Elements,  as  they  are  termed,  we  be- 
hold him  as  crucified  afrefh  : — -as  groaning  on 
Calvary  : — as  expiring  on  the  Crofs  :— as  rifing 
from  the  dead  : — as  burfting  afunder  thecoids. 
of  death  : — as  afcending  up  into  heaven  : — as 
fitting  at  the  right  hand. of  God  :— as  an  all-wil- 
ling and  all-powerful  Saviour.  Our  eyes  fee  it, 
in  the  fenfible  figns.  May  our  hearts  realize  it ! 
The  duty  of  remembering  our  Redeemer,  in  the 
memorials  of  his  dying  love,  is  mod  reafonable;, 
Weconfift  of  body  and  foul,  and  in  this  ordi- 
nance, the  apprehenfions  and  devotions  of  the1 
latter,  are  aidedby  the  fenfes  of  the  former.    This 


i8o 


is  treating  human  nature  as  being  what  it  is. 
Had  we  no  body,  or  were  we  unembodied  fpirits. 
this  ordinance  would  be  abfurd. 

It  may  here  be  pertinently  added,  God  has 
had  his  faeramental  inftitutions  in  every  age  of 
the  world — even,  before  the  fall  of  man.  In 
a  flate  of  innocence,  before  the  Apoftacy,  the 
tree  of  life  was  the  Sacrament,  or  {landing  fign 
by  which  Adam  was  to  be  confirmed,  if  he  had 
maintained  his  integrity.— ^The  Rain-bow,  a  na- 
tural phenomenon,  was  exprefsly  appointed  by 
God,  as  a  faeramental  fign,  by  which  his  cove- 
nant with  Noah  was  ratified,  and  in  which  he 
promifed  that  the  world  Ihouldnot,  a  fecond  time, 
perifh  with  wrater. — In  the  Jewilh  difpenfation, 
the  Paffover  and  circumcifion  were  two  noted 
faeramental  inftitutions,  by  which  God's  cove- 
nant of  grace,  was  confirmed. — And  in  the  laft? 
beft,  and  molt  perfect  difpenfation  of  all,  the 
Gofpel,  are  two  moft  plain  and  important  Sacra- 
ments, Baptifm  and  the  Lord's  Supper. 

In  all  thefe  inftances,  the  wifdom,  goodnefs, 
condefcention  and  grace  of  the  Supreme  Being- 
are  remarkably  manifefted.  He  confiders  what 
we  are,  weak  and  frail  Creatures.  He  treats  us 
as  being  what  we  are,  imperfect  Creatures  ;  and 
hath,  in  the  facraments,  appointed  outward figns 
toailift  us  in  conceiving  rightly  of  di  fine  things, 
and  to  move  and  affect  the  heart. 

sdly.  The  nature  of  the  ordinance  ofthefup- 
per  is  a  commemoration  of  the  fuiierings  of  a 
dying  Redeemer.  This  is  fufficiently  proved  by 
the  very  words  of  the  bleffed  Jefus  in  the  origi- 
nal inftitution  and  diftribution  of  the  Elements ^ 


i8i 


This  do  in  remembrance  op  me.  He,  as 
our  parTover,  is  facrificed  for  us.  We  are  then 
to  remember  him,  principally,  as  dying  for  us  : 
I — as  bearing  our  fins  in  his  own  body  on  the 
tree  : — as  our  propitiatory  facrifice  : — as  our 
righteoufnefs.  This  needs  no  other  proof,  than 
the  very  words  ufed'in  the  diftribution  of  the 
outward  figns.  This  is  my  body  which  is  broke: 
for  you  : — broken  with  an  inconceiveable  weight 
and  variety  of  fufferings. — So  again,  This  Cup 
is  the  new  Teji anient  in  ray  blond  which  isjhedfor 
you  :  (hed  for  you — a  ratification  of  the  new 
covenant,  which  is  the  meaning  of  the  word 
Teflament  here. — Who  can  hear  the  divine  je- 
fus — who  can  fee  him  holding  out  life  and  glory, 
in  thefe  appointed  figns,  faying  eat,  0  friends, 
and  drink  ye  all  of  it?  without  being  melted  into 
love,  gratitude,  and  a  cordial  compliance! — The 
facramental  fupper,  then,  is  a  memorial  of  his 
dying  love,  bleeding  piety,  and  wonderful  grace. 
< — By  it,  as  the  Apoflle  exprenes  himfelf,  we 
Jhow  his  death  till  he  come — till  he  come  to 
vifit  our  guilty  world  as  the  final  judge.  As  a 
dying  friend  he  gives  us  this  memorial  of  his 
love.  He  knew  that  we,  in  this  wicked  world, 
and  amid  its  concerns  and  temptations,  fhould 
be  apt  to  forget  him  in  the  riches  of  his  grace 
and  bitternefs  of  his  death.  Accordingly  that 
the  manner  of  his  death,  and  magnitude  and  va- 
riety of  his  fufferings  might  never  be  effaced  from 
the  mind,  the  fame  night  in  which  he  was  be- 
trayed, he  inftituted  this  precious  Ordinance, 
and  bid  all  his  followers,  to  remember  him  iu 
it,  with  all  the  weight,  of  his    divine   authority, 

and  affeclion  of  ardent  friendfhip. And  can 

we  forget  thee,  O  fuffering  Immanuel  !  Whom 


l82 


fliould  we  remember,  ti  we  forget  thee ! — Can 
our  cold  hearts  be  unmoved  at  thofe  things, 
which  thou  didffc  undergo  for  us ! — Can  any  pre- 
tend to  be  thy  difciples,  deceiving  mortals,  and 
it-ill  exert  themfelves  to  perfuade  others  not  to 
remember  thee,  in  thy  dying  command  ! 

3dly,  The  facramentai  fupper  is  a  Commun- 
ion-Ordinance. The  cup  of  blej/ing  which  we 
bkfs,  is  it  not  the  communion  of  the  blood  ofChrift  I 
The  bread  which  we  break,  is  it  not  the  communion 
of  the  body  of  Chrift  ?  For  we  being  many  are  one 
bread  and  one  body ,  for  we  are  all  partakers, of  that 
onebread.  This  ordinance  from  thefe  words  is 
often  called,  by  way  of  eminence,  the  Commun- 
ion ;  and  it  has  been  celebrated  ever  -  fmce  the 
days  of  Chrift,  as  dfianding  ordinance,  in  every 
Country,  where  the  Gofpel  hath  been  enjoyed 
by  ail  denominations  of  Chriftians,  except  fome 
deniers  of  all  outward  ordinances.  Serious  and 
enlightened  Chriftians  have  always  highly  valu- 
ed it.  They  have  always  loved  it.  They  al- 
ways deemed  it  a  bleffed  privilege  to  remember 
their  dear,  departed  Lord  in  his  own  appointed 
emblems.  And  while  attending  upon  this  great 
Chriftian  folemnity,  the  Communion-Table,  we 
commune  with  one  another — with  our  Father 
who  is  in  heaven — and  with  the  Redeemer  of  a 
fallen  world.- — As  brethren  we  fit  at  the  fame  ta- 
ble, commemorate  the  fame  fuffering  Lord,  par- 
ticipate of  the  fame  rich  provifion.  This  mows 
our  union  in  all  effential  doctrines,  our  charity  j 
that  in  the  things  of  God  and  religion  we  have 
one  heart,  one  Lord,  one  hope,  one  faith,  one 
baptifm,  one  God  and  Father  of  all,  and  that  we 
acknowledge  one  another  as  fellQw-Chriftianis. 


'S3 

We  ftand,  as  it  were,  at  the  foot  of  the  Crofs, 
beholding  the  awful  fufferings  of  our  Lord,  and 
profeffedly  reft:  all  our  hope  on  his  merits  and 
precious  blood,  our  hope  of  pardon,  hope  of 
peace,  hope  of  acceptance  with  a  holy  God,  and 
hope  of  eternal  bleifednefs  in  heaven. — We  alfo 
commune,  by  the  divine  fpirir,  with  God  him- 
felf.  A  fpiritual  intercom fe,  at  the  Sacred  Gof- 
pel-Paifover,  is  maintained  between  him  and  his 
pious  people.  He  communicates,  by  the  influ- 
ences of  his  holy  fpirit,  his  love  to  them  ;  and 
they  pour  out  their  hearts,  defires,  and  prayers 
before  him,  and  to  him.  He  draws  near  to 
them,  in  mercy,  and  in  the  tokens  of  his  favour. 
They  draw  near  to  him  in  duty.  Hence  he  is 
faid  to  dwell  in  them.  He  fmiles  upon  them 
through  the  Son  of  his  love.  He  owns  them  in 
the  covenant  of  grace.  He  pities  them  in  all 
their  forrows.  He  comforts  them  with  his  own 
conizations.  He  eftablifhes  them  in  the  truth 
and  right  way.  They  are,  in  fine,  feafted  at 
his  own  table — a  Father's  board,  upon  the  beft 
provifion. — What  a  high  privilege !  What  a 
fublime  felicity  ! — 

And  who  may  rightfully  attend  upon,  and 
enjoy  this  divine  Ordinance  ?  The  anfwer  is,  all 
Chrift's  difciples.  His  profeiTed  followers  who 
believe  in  him,  and  obey  his  precepts.  All  are 
bound  to  honor  the  God  of  ordinances*  He 
alone  can  make  them  profitable  and  favingly 
beneficial.  Without  him,  they  will  be  ineffica- 
cious.— And  to  have  a  right  to  approach  them, 
we  muft  profefs  the  religion  of  the  Gofpel,  mufl 
admit  all  its  effential  doctrines.  And  behave 
and  conduct  accordingly.     Dq  this  in  rtmem- 


i#4 

trance  of  mc  is  the  abfolute  command.  And 
we  are  to  remember  a  dying  Redeemer,  as  his 
friends,  as  his  followers.  All,  therefore,  who 
have  a  difpofition  to  live  a  life  of  piety  and  Vir- 
tue, to  perform  the  duties  thereof,  and  to  walk 
in  the  fear  of  the  Lord  all  their  days,  may,  and 
ought  to  approach  the  holy  ordinances  of  the 
GofpeL— 

In  the  review  of  what  hath  been  offered,  we 
infer  the  indifpenfible  duty  of  partaking  of  di- 
vine Ordinances.  It  is  as  much  our  duty,  as 
profeffed  Chriftians,  to  remember  the  fufterings 
of  the  Lord  Jefus  Chrift  to  atone  for  fin,  in  his 
own  appointed  way,  as  it  is  to  practice  the  mor- 
al virtues  of  compaiTion,  honefty,  or  truth.  A 
pofitive  duty  is  abfolutely  binding.  When  it  is 
made  known  to  us,  we  may  not  neglect  it  any 
more  than  a  moral  duty  :  though  moral  duties 
may  be  more  important,  and  be  not  to  give  place 
to  pofitive  :  for  God  will,  have  mercy  and  notfderi- 
Jice.  If  both,  as  both  are  obligatory,  cannot  be 
complied  with,  under  certain  given  circumftan- 
ces,  the  moral  claims  the  precedency.  All,  there- 
fore are  obliged  to  prepare  themfelves  to  wait  on 
God,  and  to  honor  him  in  his  own  inftitutions. 
None  can  excufe  themfelves.  And  what  is  requi- 
site on  their  part  hath  now  been  concifely  ftated. 

Again,  from  our  fubject  we  fee  how  exactly 
we  follow  Chrift  in  the  way,  in  which  we  attend 
upon  the  Sacramental  Supper.  We  profefs  to 
follow  him  altogether,  and  to  make  nothing  ef- 
fential,  which  he  doth  not  make  elfentiah  Ev- 
ery communicant  is  left  to  his  own  option  and 
free  liberty  to  (land,  or  fit,  or  kneel,  as  he  con- 
ceives is  the  will  of  his  divine   Lord.     As  our 


185 

profeifed  aim  is  to  honor  God,  and  Jefus  Chrift, 
we  endeavour  to  make  the  revealed  will  of  our 
Lord,  in  this  Ordinance,  bur  rule.  Did  he  fet 
apart  the  facramental  bread  by  prayer,  fo  do  we. 
Did  he  do  the  fame  as  to  the  Cup,  fo  do  we. 
Did  heclofe  all  by  an  hymn  of  praife,  fo  do  we. 
We  clofe  the  folemnity  by  a  well  adapted  reli- 
gious fong  of  praife  to  God  and  the  Saviour. — 

We  infer,  further,  from  what  hath  been  faid, 
how  painful  to  the  real  lover  of  Virtue  and  pie- 
ty it  is  to  reflect  that  this  divine  Ordinance,  up- 
on which  we  have  been  difcourfmg,  mould  be  fo 
much  disregarded,  as  it  is,  among  thofe  who  call 
themfelves  Chriilians.  Some  profane  it.  Some 
depreciate  and  fpeak  evil  of  it,  and  of  all  divine 
inflitutions  even  the  chriflian  Sabbath  and  Chrif- 
tian  worfhip.  Some  call  off  prayer,  and  mali- 
ciouily  and  impioufly  reproach  all  chriflian  duty. 
In  this  Country,  it  is  with  difficulty,  that  many 
who,  in  the  judgment  of  Charity,  are  Chriftians, 
can  be  perluaded  to  honor  God  in  his  fpecial 
ordinances.  How  melancholy  the  idea  1 — But 
what  is  of  all  the  moft  affecling  is,  that  there 
fhould  be  fo  many  open  enemies  to  that  very 
Reedemer,  who  died  on  purpofe  to  fave  man, 
loft  man !  For  he  came  to  feek  and  fave  that 
which  was  loft.  His  fceptical  fcoffers,  will  not 
have  him  to  reign  over  them.  Such  mould  re- 
member the  obfervation  of  the  wife  man  ref- 
pecling  the  Deity's  treatment  of  foorners.  Sure- 
ly he  fcorncth  the  /corners  :  but  he  givcth  gtac  ' 
unto  the  lowly. — Thofe  who  deny  Jefus  Chrifl  in 
his  word,  in  his  worfhip,  and  in  his  ordinances, 
and  will  not  have  him  to  fave  them  from  fin  and 
Y 


i86 

mifery,  will  never  have  any  falvation  at  all.  If 
ye  believe  not,  fays  our  Lord,  that  I  am  he,  the 
promifed  Meffiah,  ye  Jhall  die  in  your  fins. 

To  conclude  all — In  the  above  discourse, 
I  have  endeavoured  to  plead  the  honor  of  the 
only  Saviour  in  his  holy  ordinance : — I  have  en- 
quired what  faith  the  fcripture,  not  what  men 
have  faid,  or  Councils  decreed.  If  in  any  thing 
I  have  mifapprehended,  or  mifreprefented  di- 
vine truth,  I  hope  it  may  be  forgiven  me  by  a 
gracious  God  ;  and  that  all  my  fins  may  be  wafli- 
ed  out,  as-  to  their  guilt,  in  the  precious  blood 
of  that  Jefus,  whofe  Religion  I  folemnly  believe 
to  be  divine,  and  on  whom  I  am  intirely  willing, 
after  the  moft  deliberate  examination  of  his  ce- 
leftialpretentions,to  rifle  my  sternal  felicity, 


,*    **************** 

**************** 


DISCOURSE    IX. 


Baptifm  by  water  not  a  piece  of  Superftition, 
but  appointed  by  Jefus  Chrift. 

MATTHEW  xxviii-and  this  part  of  the  1 9  verfe. 

Baptizing  them  in  the  name  of  the  Father ,  and 
of  the  Son,  and  of  the  Holy  Gho/i. 

EVERY  true  friend  to  Chrift  and  his  Reli- 
gion mourns  over  every  departure  from 
the  duties  he  enjoined,  the  do&rines  which  he 
taught,  and  the  Ordinances  which  he  appointed. 
The  more  fincere  and  cordial  his  friendfnip,  the 
more  dear  to  him,  will  be  the  duties,  the  doc- 
trines and  the  inftitutions  of  his  divine  Lord  and 
Mailer. 

We  mould  be  exceedingly  folicitous,  then,  to 
abide  in  the  doctrines  of  Chrift,  to  preferve  Gof- 
pel-ordinances  in  their  purity  ;  avoiding  care- 
fully all  human  additions,  fupplements,  and  tra- 
ditions ;  adhering  to  the  original  primitive  fim- 
plicity  of  Gofpel-worfhip  and  order  j  rejecting  all 
that  Chrift  rejeds ;  holding  to  all,  to  which  he 
holds  ;  hoping  all  from  him  ;  and  keeping  from 
whatever  contradicts  his  doctrines.     All  the  ap* 


i88 

pointments  of  the  Saviour  are  to  be  highly  efij 
teemed,  and  diligently  oblerved  by  his  profefitd 
people.  And  oneofthefe,  is  the  Ordinance  of 
Baptifm  by  water,  to  be  zjianding  ordinance  in 
the  Church  to  the  end  ox  the  world  ;  of  the  clear 
and  cxprefsinftitution  of  which  it  is  now  propofed 
to  lay  before  the  audience,  a  plain  and  faithful 
account  from  fcripture  ;  being  in  the  enquiry 
wholly  directed  and  guided  by  what  Chriif  and 
his  Apoftles  have  left  us,  have  faid,  and  practifed 
refpe&ing  it.. 

So  far,  my  hearers,  as  I  know  my  own  heart, 
I  would  cheerfully  give  up  any  thing,  which  I 
could  not  find  duly  fupported  in  fcripture  under- 
itood  in  its  plain  natural  fenie,  and  not  pervert- 
ed by  ignorance  and  wilful  mifreprefentation. — 
That  the  ordinance  of  water -baptifm  has  been 
greatly  abufed  and  perverted,  is  readily  acknowl- 
edged. Different  denominations  of  profeffmg 
chiiftians,  have  entertained  different  opinions  a- 
bout  its  nature,  as  well  as  the  fubjeftand  mode. 
But  different  opinions  and  different  practices  do 
not  difprove  the  reality  of  the  ordinance,  or  its  u« 
tility  as  a  chriftian  privilege.  They  are  however 
a  full  proof  of  the  wreaknefs,  prejudice,  and  im- 
perfection of  human  nature.  If  we  muff  relin- 
quifh  all  that  has  been  perverted  and  abufed  in 
religion,  or  difputed  and  differently  under  flood; 
we  fhall  have  nothing  left.  We  niult,  as  many 
have  done,  commence  infidels.  For  there  is  no 
article  either  of  religion  or  morals  but  has  been 
difputed,  perverted,  and  differently  underftood. 
I  hope  for  a  patient  and  candid  hearing  of  the 
arguments,  which  fhall  be  alledged  to  prove  that 
baptifm  by  water  or  chriflian  baptifm  is  not  a 


189 

piece  of  fuperftition,  but  appointed  by  Jefus 
Chrift. — I  would  attempt  humbly  to  enquire, 
what  is  the  mind  or  will  of  God,  as  revealed  in 
the  holy  fcriptures,  concerning  chriflian  baptifm- 
I  have  taken  all  proper  pains  to  fearch  them,  look* 
ing  to  the  Father  of  lights  for  his  guidance  and 
fpiritual  illumination — to  weigh  and  compare 
what  they  affirm,  and  to  examine  the  original 
language.  I  hope,  by  divine  grace,  to  be  pre- 
ferred from  all  error  in  opinion,  and  intemper- 
ance of  words,  or  harfh  and  uncharitable  expreiT- 
ionr,  being  fully  perfuaded,  that  the  wrath  of 
man  wcrhcih  not  the  right  coif ncfs  of  GocL — 

The  words  chofen,  as  the  fubject  of  prefent 
meditation,  make  a  part  of  that  great  Conimif- 
fion,  which  our  Lord  after  his  refurrection  and 
before  his  afccnfion  to  his  Father  and  our  Father, 
to  his  God  and  our  God,  gave  to  his  Eleven  Dif- 
ciples  or  firil  Miniflers.  The  whole  Commiffion 
runs  thus,  Go  ye  therefore  and  teach  all  nations , 
baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghefi,  teaching  them  to 
obferve  all  things  whatfoever  I  have  commanded  you. 
And,  lo  I  I  am  with  you  always  even  unto  the  End 
cf  the  world.  To  remove  all  poflible  doubt,  if 
any  could  remain,  of  his  authority  to  ordain  and 
commiffion  them,  he  informs  them,  that  all  pow- 
er was  given  unto  him,  in  heaven  and  on  earth  : 
power  to  do  every  thing  in  his  church,  and  e- 
ven  to  render  the  whole  fyftem  of  nature  obe- 
dient to  him.  He  appointed  the  time  and  place, 
when  and  where  the  eleven  difciples  were  to  meet 
him  in  order  to  be  inverted  with  the  commiffion 
to  preach  his  Gofpel,  to  gather  and  organize 
churches,  and  to  admit  converts  to  the  Sacra- 


i  go 

ment  of  baptifm.  Then  the  eleven  difcipks  went 
away  into  Galilee,  into  a  mountain  where  Jefus 
had  appointed  them.  And' when  they  faw  him,  they 
'zvorjhipped  him,  but  fome  doubted.  And  Refits 
came  and '/pake  unto  them  faying,  all  power  is  giv- 
en unto  me  in  heaven  and  in  earth. 

i  ft.  The  firil  argument  that  there  is  fuch  an 
ordinance  as  water-baptifm  to  be  adminiftred  to 
all,  who  are  the  profeffed  people  of  God,  to  be 
continued  to  the  end  of  the  world,  is  taken  from 
the  very  words  of  the  text  :  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghofi.  In  the  original,  it  is  into  ;  which 
however  alterefh  not  in  the  lead  the  meaning  of 
the  paflage.  To  baptize  in  and  into  the  name  of 
the  sacred  three  is  precifely  one  and  the  fame 
thing.  And  the  word,  baptize,  as  all  the  learned 
know,  is  applying;  water  in  fome  way  or  other 
to  the  fubjecl,  as  will  be  proved  in  its  proper 
place.  And  in  the  commiilion  which  our  Lord, 
juft  before  his  afcenfion  into  heaven,  in  a  very 
formal  and  folemn  manner,  gave  to  his  Apoftles, 
the  Eleven  Disciples,  we  mould  naturally  ex- 
peel,  if  any  where,  as  the  mod  fit  time  and  place, 
on  account  of  the  inftitution  of  the  ordinance  of 
baptifm,  as  an  initiatory  or  introductory  ordi- 
nance in  his  Gofpel  kingdom  or  New  Teftament- 
difpenfation.  Accordingly  the  very  thing  is 
done;  the  ordinance  is  instituted  in  as  plain, 
and  as  clear,  and  as  precife  a  manner  as  words 
can  ftate.  The  very  particular  form  of  words  is 
given.  That  precife  form  which  Jefus  Chrift 
would  have  us  ufe,  and  which  the  chriftian  world, 
in  all  its  various  ages  and  different  communions, 
have  ever  fince  ufed.     For  the  facraments  or  or* 


19s 

finances  of  the  Gofpel  are  pofitive  inflitutions  ; 
and  in  all  pofitive  inftitutions  the  obfervers  are 
wholly  confined  to  the  declared  will  and  form  of 
the  inftitutor.  They  are  neither  to  go  beyond 
or  fall  fhort  of  it.  They  can  do  neither,  with- 
out offending  the  inftitutor.  In  the  appointment 
of  chriftian  baptifm  our  Lord  hath  then  prefcri- 
bed  the  very  form  of  words  to  be  ufed.  The 
Sacrament  of  baptifm  has  a  mod  important 
meaning,  and  by  an  outward  fenfible  fign,  ex- 
hibits to  us  divine  truth,  or  one  of  the  founda- 
tion-doctrines of  the  whole  fyftem  of  chriftianity. 
And  outward  figns  are  a  mod  affecting  way  of 
teaching  mankind  fpiritual  doctrines.  By  thefe, 
as  well  as  by  words,  doth  God,  in  his  infinite 
wifdom,  teach  us.  It  difcovers  a  peculiarly  bafe 
and  difingenuous  mind  to  object  againft  any  of  the 
ways  in  which  it  may  pleafe  him  to  teach  us,  finful 
and  guilty  creatures.  Chriftian  baptifm  teaches 
us,  in  a  moil  ftriking  and  affecting  manner,  by 
an  outward  rite,  the  abfolute  need  of  our 
being  wafhed  by  regeneration : — that  we  are  de- 
filed with  fin,  in  our  natures,  and  cannot  be  fa- 
yed unlefs  this  defilement  be  done  away  by  the 
purifying  efficacy  of  grace.  To  apply  water  to 
the  fubject,  whether  infant  or  adult,  whether  by 
immerfion  or  fprinkling,  in  the  name  of  the  fa- 
therland of  the  fon,  and  of  the  holy  Ghoft,  is.to 
fignify  our  belief  in  the  one  true  God,  diftin- 
guifhed,  as  now  ftated  ;  ouf  fubjecnon  to  him  ; 
and  our  adherence  to  whatever  is  revealed  by 
him.  For  to  baptize  in  the  name,  or  into  the 
name  of  another  is  openly  to  denote  our  follow- 
ing him,  belonging  to  him — our  fubjection  to 
him,  to  his  will  and  caufe.  Thus,  when  the  A- 
poftle  Paul  thanks  God  that  he  had  baptized  bui 


few :  when  the  Corinthian  converts  were  lb  di- 
vided about  the  Preachers  who  miniilered  to 
them,  he  affigns  this  reaibn,  not  that  the  ordi- 
nance was  unneceifary  or  unprofitable,  or  not 
divinely  appointed,  but  left  any  Jkouldfay  he  bapti- 
sed in  his  own  name  or  into  bis  own  name,  which 
muft  mean  that  he  was  to  be  their  head  \  and 
they  wholly  devoted  to  him  as  followers.  To 
baptize,  therefore,  into,  or  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  holy  Ghoft, 
is  to  denote  an  entire  confecration  to  the  Trini- 
ty, to  the  love,  fear,  and  fervice  of  God,  and  a 
full  renunciation  of  all  other  Religions — of  all  I- 
dols,  and  the  vanities  of  the  world — that  we 
take  God,  for  our  God  and  portion,  Jefus  Chrift 
for  our  only  Redeemer,  and  the  holy  Ghoft  for 
our  fan&ifier.  By  Chriftian  baptifm  we  fignify 
our  duty  to  be  God's,  and  declare  it  to  all  the 
world  ;  we  declare  in  a  more  folemn  manner 
than  words  can  do,  that  we  need  the  wafhing  of 
regeneration — and  that  we  are  denied  in  our  na- 
ture by  fin.  All  Chriftians  mould  fee  that  they 
underftand  the  nature,  ufe,  and  intention  of 
baptifm.  And  how  reaibnable,  that  by  fome 
outward  rite,  our  need  of  being  fan&ified,  mould 
be  exhibited ! — When,  therefore,  we  call  the 
facrament  of  baptifm,  a  pofitive  Ordinance,  we 
do  not  mean  that  it  has  no  moral  ufes,  or  is  not 
beneficial  in  Religion,  or  reafonable  :  we  only 
mean  that  it  is  an  Ordinance  which  we  mould 
not  have  known,  or  been  obliged  to  attend  upon, 
except  it  had  been  exprefsly  appointed  by  the 
Author  of  the  Chriftian  difpenfation,  who  has 
the  fole  and  exclufive  right  to  legiflate  in  his  own 
kingdom,  and  to  appoint  what  ordinances  <&f 
worfhip  he  pleafes.     He  is  king  in  -his   Church. 


r93 

Referring  to  the  Meffiah,  and  to  his  kingly  office, 
Jehovah  fays,  Yet  have  I  Jet  my  king  upon  my  holy 
hill  of  Zion. 

As  to  the  mere  circumftances  ofthe  Ordinance 
of  baptifm  ;  thefe  are  left  to  the  convenience 
and  difcretion  of  thofe  who  ufe  it.  And  thedif- 
putes  which  have  been  carried  on  refpecling 
thefe,  between  different  Chriflian  denominations, 
have  been  a  diifervice  to  Religion  and  Charity  : 
have  perplexed  honed  and  ferious  minds  very 
often  ;  and  opened  the  mouths  of  gain-fayers  to 
object. 

Let  it  be  particularly  rememebred  here,  that 
we  do  not  fubftitute  baptifm  by  water,  however 
difpenfed,  whether  by  fprinkling  or   immerfion, 
in  the  room  of  regeneration.     Some  ofthe  Chrif- 
tian  Fathers  ufed  the  words,  regeneration  and  bap- 
tifm,zs    fimiiar  in  fignification,    though  at    the 
fame  time,  they  by  no  means  excluded  the  doc- 
trine of  a  renovation  of  nature  j  or  meant  to  be 
underflood  that  the  application  of  the  Element 
of  water,  in  the  bap.tifmal   Sacrament,  was  the 
actual  fcripture-new-birth.    Some  few  Chriftians, 
have  fuppofed  that  baptifm  rightly  adminiftered 
is  the   fcripture-regeneration.     Thofe  who    do, 
are  few  in  number,  and  are  confidered  by  other 
Chriflians,  as  exalting  the  ordinance  of  baptifm 
above  its  proper  place,  and   taking  thejtgn  for 
the  thing  fignified.     Thofe,  in  general,  who  prac- 
tife  water-baptifm,  hold  to  the  new-birth  or  re- 
generation of  the  foul  as  much,  and  as  ftrongly, 
as  if  they  never  practifed  infant  or  adult  baptifm. 

We  proceed  in  the  argument—- and  aik,  is  it 
not  ftrange,  indeed,  that  Chrift  mould  be  fo  par- 

Z 


194 

ticular  in  directing  his  Miniflers  to  the  end  of 
the  world,  his  Apoilles,  and  in  them,  all  faithful 
Mir-iflers,  to  baptize  into  the  name  of  the  Father 
and  of  the  fon  and  of  the  holy  Ghoft,  all  who 
were  brought  over  to  his  religion,  or  who  em- 
braced his  Gofpel,  if  he  intended  there  mould  be 
no  baptifmai  Ordinance  in  his  Church  ?  They 
were  to  teach  and  to  baptize.  Go  teach  all  na- 
tions, baptizing  them.  The  word  teach  here  fig- 
nifles  to  difciple  them,.or  bring  them  over  to  the 
Gofpel.  And  to  baptize  them  is  to  apply  water 
in  the  name  of  the  father,  fon,  and  holy  Ghoilto 
the  individuals,  who  mould  be  induced,  througli 
the  preaching  of  the  Apoilles,  to  become  Chrift's 
difciples.  He  promifes  to  be  with  them,  while 
engaged  in  their  facred  work,  teaching  and  bap- 
tizing, two  different  ac~ls  entirely,  even  unto  the 
end  of  the  world..  Here  is  a  plain  fcripture-ac- 
count  oftheaclual  institution  of  the  facrament 
of  baptifm,  or  chriftian  bapfifm,  by  whom  to  be 
difpenfed,  and  to  whom  ; — and  how  long  to  be 
continued.  It  is  to  be  difpenfed  by  Chrifl's 
miniflers,  or  regularly  authorized  Teachers  ;  the 
fubjecls  to  whom  it  is  to  be  adminiftered  are  all 
who  profejjedly  become  difciples  of  the  Redeem- 
er, or  embrace  his  Gofpel,  including,  as  we  be- 
lieve, their  infant  offspring  ;  and  it  is  to  be  con- 
tinued to  the  end  of  the  world.  No  words  can 
be  more  explicit  and  full  than  thefe.  If  thefe 
can  be  explained  away,  by  fophiftry  and  art,  any 
may,  that  could  be  ufed.  If  thefe  be  perverted, 
we  muil  difpair  of  rinding  any  which  are  incapa- 
ble of  pevverfion.  To  fay  that  to  teach  and  to 
baptize  are  one  and  the  fame  thing,  is  to  deny 
the  natural  and  obvious  fenfe  of  the  words — to 
make  our  Lord   guilty  of  a  filly  tautology — an 


*95 

unmeaning  repetition — is  contrary  to  the  whole 
current  of  fcripture.  For  it  never,  in  one  fingle 
inftance,  ufes  the  word  baptize  for  teaching.  And 
the  word  baptize  no  more  fignifies  teaching, 
than  it  does  meeknefs  or  humility,  or  faith,  or 
repentance.  None  can  adopt  fuch  an  abfurd 
idea,  except  they  be  predetermined  to  deny  every 
thing  in  the  Gofpel  which  makes  againft  their 
favorite  fyftem. — On  the  other  hand,  all  who 
are  willing  to  recieve  Chrift's  Inftitutions,  and 
doctrines,  or  religion  as  delivered  in  his  own 
word,  will  never  want  a  full  proof  to  fupport 
them  in  holding  to  the  ordinance  of  Chriftian 
baptifm,  as  long  as  this  text  now  under  confidera- 
.tion,is  found  in  fcripture. 

2dly,  A  further  fcripture-proof  of  the  in- 
ititution  of  Chriftian  Eaptifin  is  from  the  Evan- 
gelid  Markxvi— 15,  16  compared  with  our  text. 
He  is  giving  us  an  account  of  the  very  fame  Com- 
miffion  as  the  Evangeiift  Matthew,  but  is  not  fo 
full  and  particular.  And  he/aid  unto  them,  go  ye, 
into  all  the  world,  and  preach  the  Gofpel  to  every 
Creature,  every  perfon  who  will  hear  you  where- 
ever  you  may,,  under  divine  direction,  travel. 
He  that  believeth  and  is  baptized,  Jhall  be  faved ; 
but  he  that  believeth  net  pall  be  damned.  This 
Commiflion  is  certainly  to  the  following  effect. — 
"  I  ordain  and  fend  you  my  chofen  difciples  and 
Minifters  to  fpread  the  Gofpel,  by  your  preach- 
ing, far  and  wide  the  world  over,  without  any 
difUn&ion  of  jew  or  Gentile,  and  to  difpenfe  the 
Sacrament  of  baptifm,  as  a  (landing  ordinance 
in  my  kingdom,  and  as  highly  neceffary,  as  you 
have  hitherto  practifed  it,  under  my  direction, 
and  by  my  order,  while  I  exercifed  my  perfonai 


196 

Miniftry ;  he  that  believeth  on  me  and  receiveth 
baptifm  mail  be  fayed."  I  argue  thus,  baptifm 
is  of  high  importance,  and  a  divinely  inflituted 
ordinance,  or  it  would  not  have  been  mention- 
ed in  this  order  or  connexion,  he  that  believeth. 
and  is  babtized  Jhall  befaved*  Why  baptized,  if 
not  needful,  or  a  divine  ordinance  ?  Was  our 
Lord  ignorant  of  what  he  faid  ;  or  did  he  ufe 
words  which  cannot  be  underftood  ;  or  did  he 
mean  to  deceive  us  ?  of  one  or  the  other  he  was 
guilty,  if  he  intended  his  followers,  to  the  end 
of  the  world,  mould  not  be  baptized  with  wa- 
ter. For  baptifm  here  mull:  mean  the  applica- 
tion of  the  element  of  water  to  the  fubjecl:,  and 
not  the  fanclifying,  regenerating,  or  miraculous 
power  of  the  holy  Ghoft,  becaufe  it  is  put  after 
believing.  But  none,  all  mud  admit,  do  believe 
to  the  faving  of  the  foul,  but  regenerated  and 
fandified  ones.  And  that  water-baptifm  is  not 
in  Chrifl's  religion  as  neceflary  as  faith,  is  plain 
from  the  lad  claufe  of  the  verfe,  but  he  that  be- 
lieveth not  (hall  be  damned.  It  is  not  faid,  he  that 
believeth  not  and  is  not  baptized,  (hall  be  damn- 
ed. For  many  may  believe,  and  have  no  oppor- 
tunity, however  defirous,  to  receive  baptifm. 
And  fuch  as  are  not  in  Providence  allowed  to 
have  opportunity  to  receive  it,  in  a  GofpeLway, 
are  not  therefore  fhut  out  of  the  kingdom  of  glo- 
ry,—Befides,  it  is  a  circumftance  on  this  fubjecl: 
of  no  fmall  weight,  and  merits  a  particular  re* 
membrance,  that  Chrifl  inverted  ins  eleven  dif- 
ciples  or  Apoftles  with  this  commiflion  to  car- 
ry the  glad  jidings"  of  peace  and  Salvation,  and 
in  them,  his  true  niinifters,  round  the  world,  and 
to  difpenfe  the  ordinance  of  baptifm  to  all  meet 
fubje&s,  juft  before  his  Afcenfion  into  heaven. 


i97 

It  was  one  of  his  very  lad  acts  in  our  world* 
And  they  could  not  poflibly  help  underftanding 
him  to  mean  water-baptifm,  in  their  Commiffion, 
for  during  the  whole  term  of  his  perfonal  Minif- 
try, they  had  praclifed  adminiftring  it,  as  an  or- 
dinance, to  all  who  profefled  to  be  convinced 
that  Chrift  was  the  promifed  Meiliah  and  who 
followed  him. — 

3dly.  Therefore,  a  third  proof,  from  fcrip- 
ture,  of  the  inftitution  of  water-baptifm,  as  a  fpe- 
cial  ordinance  or  facrament  in  Chrift's  kingdom, 
or  fpirtual  religion,  is  that  his  difciples,  after  he 
had  entered  upon  his  public  Miniftry,  Jlatedly 
pra&ifed  it.  This  muft  be  a  fatisfactory  proof 
to  all,  who  are  willing  to  follow  Chrift  and  his 
Apoftles,  and  not  to  fet  up  a  religion  of  their 
own  making.  Deluded  and  vifionary  men  have 
often  undertaken  to  make  fchemes  of  religion 
of  their  own.  What  daring  impiety  ! — That 
Chrift's  chofen  difciples  or  Apoftles,  during  his 
public  Miniftry  on  earth,  pra&ifed  water  bap- 
tifm  the  Evangelift  John  tells  us.  John  iii.  22. 
After  thefe  things ,  came  Jefus  and  his  difciples  in- 
to the  landofjudea,  and  there,  he  tarried  with 
them,  and  baptized,  iv.  1,  2,  3.  When  therefore 
the  Lord  knew,  how  the  pharifees  had  heard  that , 
yefus  made  and  baptized  more  difciples  than 
"John  ;  though  Jefus  himfelf  baptized  not,  but  his 
difciples,  he  left  Judea,  and  departed  again  into 
Galilee.  Making  difciples  and  baptizing  Hiem 
were  two  entirely  different  ads.  To  make  difci- 
ples was  to  teach  them  his  doctrines,  and  to  per- 
fuade  them  to  embrace  his  religion.  To  baptize 
them  was  to  apply  water  to  them,  as  an  ordi- 
nance or  facramental  fign.     Baptizing  thefe  pro- 


r$8 

fefled  followers  oi  Chrift  was  the  application  of 
water  to  them,  as  a  fign,  or  fymbol,  whether  by 
immerfion  or  fprinkling,  is  not  now  material  to 
enquire,  and  not  the  renewing  of  the  holy  Ghoft. 
In  the  firfl  cited  paffage,  it  is  faid,  Jefus  baptized. 
In  the  lad,  it  is  faid,  he  himfelf  baptized  not, 
but  his  difciples.  There  is  no  manner  of  diffi- 
culty in  reconciling  thefe  two  different  accounts. 
For  Chrift  is  faid,  and  with  the  mofl  evident 
propriety,  to  do,  what  he  ordered  and  directed 
his  twelve  Apoilles  to  do.  They  were  only  his 
organs  ;  and  as  his  teachers,  they  did  nothing 
but  by  his  order  and  direction. 

Had  our  Lord  no  defign  in  this  ?  He  had 
now  been  fome  time  on  his  public  Mini  dry.  He 
had  begun  the  promulgation  of  his  Gofpel-king- 
dom,  the  new  religion,  which  he  came  into  the 
world  to  erect.  He  had  collected  many  follow- 
ers. And  his  Apoilles  baptized  them  all. 
The  words  are,  made  and  baptized  difciples. 
All  that  were  made  difciples,  the  necelfary  infer- 
ence is,  were  baptized.  It  followrs,  theji,  that 
every  one  that  was  made  a  diiciple,  was  baptized, 
without  one  exception.  There  was  but  one 
way  of  practice.  All  or  none  were  baptized. 
Thefe  chofen  Minifters  of  Chrift  did  not  venture, 
of  their  own  heads,  in  imitation  of  John  the  bap- 
tilt,  to  adminifter  baptifm.  Neither  did  the  fon 
of  God  commit  an  error.  He  was  perfect :  a 
teacher  come  from  God,  both  impeccable  and 
infallible.  As  people,  in  various  parts,  where 
he  and  his  difciples  travelled  to  preach,  heark- 
ened to  him  and  owned  him,  as  the  true  Mefliah 
and  Saviour,  the  difciples  were  bidden  to  baptize 
them.— How  did  they  baptize  them  ?  Doubt- 


r99 

lefs  as  profefled  followers  of  jefus  of  Nazareth. 
The  form  of  words  made  life  of,  is  not  recorded; 
neither  is  it  of  any  importance  that  it  mould  be, 
at  this  time  ;  becaufe  Chrifl  intended  to  pres- 
cribe the  very  form,  at  the  proper  time,  jufl: 
before  he  afcendedinto  heaven. — Did  Chrifl  al- 
low his  difciples  to  baptize ,  accidentally,  or  un- 
defignedly,  or  by  miftake,  or  merely  becaufe  his 
forerunner  John  did  ?  Can  any  one  believe  this, 
who  has  his  intellectual  powers  underanged,  or 
any  honourable  thoughts  of  his  Saviour  ?  Nay, 
would  not  this  be  to  blafpheme  the  fon  of  God  ? 
All  he  did,  in  his  public  Minifhy,  and  as  an  infal- 
lible Teacher,  was  of  defign. — Or  again,  did  he 
admit  his  Apoflles  to  baptize  all  who  profeffed  to 
believe  in  him,  to  gratify  the  caprice,  humours, 
and  prejudices  of  the  people  ?  Did  the  glorious 
and  divine  Jefus  act  from  fuch  bafe  and  low  mo- 
tives ?  Did  he  make  thefe  whims  and  prejudi- 
ces the  rule  of  his  public  conduct  as  Mefliah  ? 
Dare  we  bring  in  againft  him,  fuch   a  falfe  and 

groundlefs  charge  ? We  come,  therefore,  to 

this  conclunon,  that  we  only  follow  him,  when 
we  adminifter  water-baptifm  to  all,  who  profefs 
their  faith  in  him  and  love  and  obedience ;  or 
to  vifible  believers  ;  the  promife  being  to  them, 
and  their  feed.  And  in  things  of  religion  we 
are  fafe,  and  only  fafe,  when  we  mod  ftri&ly  fol- 
low him. 

4thly.  The  fourth  argument  to  prove  frcm 
fcripture  the  institution  of  water-baptifm  to 
be  a  Jlanding  ordinance,  is  taken  from  John  iii. 
5.  compared  with  the  26verfeofthe  fame  chap- 
ter. Jefus  anfwered,  verily,  verily  I  fay  unto 
thee,  except  a  man  be  born  of  water,  and  of  the 


te-A 


zoo 


fpirit,  he  cannot  enter  into  the  kingdom  of  heaven. 
Why,  is  being  born  of  water,  mentioned  here? 
Is  it  to  no  end  ;  was  it  merely  a  word  of  courfe, 
to  fill  up  a  fentence  ?  This  was  an  important  eve- 
ning conference,  of  which  thefe  words  are  a  part, 
with  Nicodemus,  a  ruler  in  Ifrael,  on  the  very 
nature  of  that  new  difpenfation  of  religion,  which 
Jefus  was  opening  as  the  teacher  come  from  God, 
called  the  kingdom  of  heaven  or  kingdom  of  God. 
Regeneration  or  the  new-birth  is  mentioned  verfe 
3.  as  indifpenfibly  neceflary ;  in  this  5th  verfe 
water  to  be  ufed,  in  a  certain  way,  is  made  a 
teim  of  entrance  into  the  kingdom  of  heaven  or 
Gofpel-church  ;  that  is,  we  mud  be  born  of  wa- 
ter as  well  as  of  the  fpirit  in  order  to  be  regular 
members  in  his  church.  Water,  in  the  ordi- 
nance of  baptifm,  denotes  the  need  of  purifying 
grace.  To  be  born  of  water  may  very  well, 
without  any  unnatural  force,  mean  baptifm.  As 
if  Chrift  had  told  this  ruler,  in  Ifrael,  you  mud 
be  renewed  in  your  foul,  and  baptized  with  wa- 
ter, in  order  to  be  entitled  to  the  bleffings  of  my 
kingdom,  or  to  be  a  regular  member  of  the  Gof- 
pel-church. Expofitors  generally  fuppofe  that 
baptifm  by  water  is  implied  in  this  paffage.  If 
Chnft  intended  to  have  no  ordinance  of  this  fort, 
in  his  church,  why  did  he  point  to  water  in  the 
way  he  does  ?— Some,  indeed,  fuppofe  that  the 
ordinance  of  baptifm  is  not  meant  here,  but  that 
to  be  born  of  water  and  of  the  fpirit,  is  to  be  born 
of  the  fpirit,  which  purifies  and  cleanfes  from 
the  filth  of  fin,  like  water. — In  the  26th  verfe 
we  read  thus :  And  they  came  unto  John ;  and 
faid  unto  him,  Rabbi,  he  that  was  with  thee  beyond 
Jordan,  to  whom  thou  bearefi  witnefs.  The  fame 
bafTizeth,  and  all  men  come  unto  him.     He  bap- 


20l 

tized  by  his  difciples.  They  difpenfed  the  or- 
dinance for  him,  by  his  order,  and  authority. — 
Immenfe  multitudes  were  baptized.  The  text 
fays  all  men  came  unto  him  ;  that  is,  multitudes, 
and  multitudes  from  ail  parts  of  the  land.  And 
they  who  profelfed  to  recieve  him  as  the  Saviour 
and  Son  of  God  were  baptized.  The  fame  bap~ 
tizeth,  and  all  men  come  unto  him. 

5thly.  The  fifth  argument,  is  taken  from  thofe 
numerous  pafTages  of  fcripture,  where  baptifmaH 
water  in  the  name  of  Chrift,  or,  no  doubt,  in 
the  name  of  the  Sacred  Three;  is  faid  to  be 
ufed.  There  are  in  the  New  Teftament,  we 
readily  own,  feveral  inftances,  in  which  the  bap- 
tifm  of  the  holy  ghoft  is  mentioned  ;  all  of  which, 
one  excepted,  mean  his  miraclous  influence.  And 
it  is  to  be  carefully  remembered  that  when  the 
words  baptize  and  baptifm  denote  either  the  fanc- 
tifying  grace,  or  miraculous  gifts  of  the  fpirit, 
they  are  ufed  not  in  their  natural  or  literal,  but 
in  a  figurative  and  metaphorical  fenfe.  Thefe 
inftances  I  will  carefully  recite..  Once  baptifm 
is  ufed  by  Chrift  to  reprefent  his  fufferings,  ef- 
pecially  on  the  Crofs  ;  Luke  xii.  40,  and  Mat. 
xx.  22.  There  are  but  three,  or  at  moft  four 
inftances  where  baptifm  and  bapiize  mean  evi- 
dently or  neceffarily  the  fan&ifying  grace  or  mi- 
raculous powers  of  the  holy  ghoft.  Mat.  iii.  11, 
compared  with  Mark,  i.  8,  compared  with  Luke, 
iii.  16,  compared  with  Acls,  i.  5,  and  xi.  16. 
Thefe  texts  all  refer  to  one  and  the  fame  thing. 
And  moft  evidently  intend  the  miraculous  gifts  of 
the  holy  ghoft.  Chrift/ s  baptizing  with  the  holy 
Ghofi  and  with  fire  neceffarily  means  his  giving 
the  miraculous  powers  of  his  fpirit,  as  is  fully  pro* 
Aa 


202 


yed  by  comparing  Acts,  i.  5,  with  the  firft  iix- 
teen  verfes  of  the  fecond  chapter.  In  thefe  paf- 
fages,  in  the  Evangelifts,  there  is  a  pointed  and 
marked  diftinc~lion  between  John's  baptizing  with 
water,  and  Chrift's  baptizing  with  the  holy  ghoft, 
or  giving  the  miraculous  powers  thereof.  They 
are  entirely  different.  But  Chrift's  baptizing 
with  the  holy  Ghoft  and  with  fire,  does  not  mean 
the  fanctifying  grace,  but  the  extraordinary  gifts 
of  the  holy  Ghoft,  as  now  proved  from  Ads  i. 
5,  and  ii..  1,  16.  Ch rift's  baptizing  with  the 
holy  Ghoft  and  with  fire,  or  imparting  the  mi- 
raculous powers  thereof,  is  eflentially  different 
from  John's  baptifm  ;  but  it  neither  prove?,  nor 
difproves  the  ordinance  of  baptifm  by  water  as  a 
f landing  oidinance5  to  be  continued  in  his  church, 
to  the  end  of  the  world.  It  hath  no  reference  to 
fuch  a  things  more  or  lefs.  What  kind  of  logic 
mud  that  man  have  who  reafons  thus  ;  Chrift's 
baptizing  with  the  holy  Ghoft  is  altogether  dif- 
ferent from  John's  baptifm  of  water  unto  repen- 
tance, and  therefore  he  never  intended  to  have 
any  ordinance  of  waier-baptifm  in  his  difpenfa- 
tion  of  religion,  or  in  the  Gofpel-church  ?  A 
man  who  can  fuppofe  this  to  be  juft  reafoning, 
or  any  kind  of  reafoning,  muft  be  difordered  in 
his  mental  capacities.  There  is  but  one  in- 
ftance,  where  being  baptized  by  the  fpirit  can 
mean  being  regenerated  by  his  divine  influence. 
And  that  is  1  Cor.  xii.  13.  In  defcribing  chris- 
tian graces  and  exercifes,  allufions  to  bap- 
tifm by  water  are  many  times  made,  which  is 
an  argument  in  favour  of  it,  and  not  againft 
it,  as  will  be  iiluftrated,  in  its  proper  place. 
The  word  tranflated  baptize  with  its  derivatives, 
m  the  Old  Teftament,  is  the  common  word  ufed 


203 


for  application  of  water,  hi  fome  form,  to  the  fub- 
ject  In  the  New-Teftament  the  words,  baptifm 
and  baptize,  with  their  derivatives,  or  compounds, 
borrowed  and  brought  down  from  the  Old  Tef- 
tament,  are  ufed  about  fixty  tiuies  ;  and  mufl: 
neceifarily  mean  the  application  of  water,  in 
fome  way,  to  the  fubjeft,  except  in  the  four  in- 
ilances  and  their  parallel  places,  now  recited. 
I  have  endeavoured  from  the  original  to  make 
the  feleclion  with  diligence  and  care.  We 
know  what  the  firfl,  original,  and  natural  figni- 
fication  of  the  word,  baptifm  or  baptize  is,  as  well 
as  we  do  know,  or  can  know  the  fenfe  of  any 
word,  in  any  language.  And  that  the  jirjl,  plain , 
original  fignification  of  the  word,  baptize,  and  its 
derivatives,  is  the  application  of  water,  in  fome 
form,  to  the  fubject,  all  the  learned  know  : — and 
to  them  I  appeal,  as  the  only  proper  judges,  in 
this  cafe  ;  though  unlearned  men  may  fee  how 
it  is  ufed,  in  the  New-Tellament,  to  their  full 
fatisfa&ion,  in  the  fequel.  Whenever  the  word 
is  applied  to  denote  either  the  fufferings  of 
Chrift,  or  the  fanclifying  grace,  or  the  extraor- 
dinary and  miraculous  powers  of  the  holy  Ghoft,  I 
affirm  from  fcripture,  it  is  ufed  in  a  figurative 
and  metaphorical  fenfe.  To  reject  the  plain 
common  meaning  of  a  word,  in  nearly  fifty  in- 
[lances  out  of  fixty,  and  to  infift  on  the  meta- 
phorical fenfe,  for  the  fake  of  expunging  from 
Chriftianity,  a  plain  ordinance,  is  having 
recourfe  to  a  flrange  expedient  to  eflablifh  a 
point. — And  whether  it  be  not  a  grofs  perver- 
fion  of  fcripture,  and  contrary  to  all  the. rules  of 
a  fair  and  candid  conftruclion,  is  left  for  all  to 
judge,  who  have  eyes  to  fee,  or  ears  to  hear. — 
We  will  now  attend  to  thofe  texts,  numerous 


204  x 

indeed,  which  directly  or  impliedly  fpeakofbap- 
tifm  by  water,  as  zfianding  ordinance  in  the  fpir- 
itual  religion  of  Jefus  Chrift,  according  to  Apof- 
tolic  practice.  Rom.  vi.  4.  We  are  buried  with 
him  by  baptifm.  Ephe.  iv.  5.  One  baptifm.  Col. 
ii.  12.  Buried  with  him  in  baptifm.  Heb.  vi.  2. 
Doclrine  of  Baptifms.  i.Pet.  iii.  21.  Baptifm 
doth  now  fave  us.  Acts.  ii.  38.  Be  baptised  ev- 
ery one  of  you.  Everyone  of  you.  41  verfe, 
They  that  gladly  received  his  word  were  baptized. 
viii.  12.  They  were  baptized  both  men  and  wo- 
men.  No  distinction  of  sex  as  in  circum- 
cision. 1 3  verfe,  Simon  believed  and  was  bap- 
tized. 1 6  verfe.  Only  they  were  baptized  in  the 
name  of  Jefus.  38  verfe,  Here  is  water,  what 
doth  hinder  to  be  baptized  I  38  verfe,  And  he 
baptized  him.  ix.  8.  Saul  received  fight,  and 
arofe  and  was  baptized,  x.  47.  Can  any  forbid 
that  thefe  Jhould  not  be  baptized?  48  verfe,  Pe- 
ter comma?ided  them  to  be  baptized.  Comman- 
ded, xvi.  15.  Lydia  was  baptized  and  her 
hoi (J eh  old.  33  verfe,  The  Jailor  was  baptized, 
hs  and  all  his  flraitway.  xviii.  8.  Many  of 
the  Corinthians  believed,  and  were  baptized,  xix. 
5.  And  when  they  heard  this,  they  were  baptized. 
xxii.  16,  Ar if e  and  be  baptized,  and  wafh  away 
thy  fins.  Rom.  vi,  8.  Were  baptized  into  Je- 
fus. 1.  Cor.  i.  16.  I  baptized  the  houfehold  of 
Stephanas,  x.  ii.  And  were  all  baptized  unto 
Mofes  in  the  cloud,  xv.  29.  Elfe  what  fhall 
they  do,  that  are  baptized  for  the  dead  ?  Gal.  iii, 
27.  As  many  as  have  been  baptized.  Thefe 
are  fome  of  the  principal  places  in  the  New-Tef- 
tament,  where  baptifm  and  baptize  are  ufed  :  and 
they  all,  mean  the  ordinance  of  water  baptifm, 
or  allude  to  the  ufe  of  it,  as  zflanding  ordinance* 


205 

How  numerous  are  thefe  texts,  more  fo  than  any- 
one, at  firft  view,  would  have  imagined.  How 
unhappy  is  our  Lot,  if  againft  all  thefe,  and 
plain  are  the  mod  of  them,  as  words  can  be,  we 
are  to  believe  Jefus  Chrift  never  intended  to 
have  the  facrament  of  water-baptifmadminiflered, 
as  Tiftanding  ordinance,  in  his  Church  !  So  con- 
fiderable  a  portion  of  the  New-Teftament  occu- 
pied in  giving  us  a  plain  account  of  this  facra- 
ment deferves  notice.  Could  reafon  wifh  for 
more  ?  What  a  beautiful  difplay  of  divine  wif- 
dom,  in  fo  fully  and  fo  particularly  dating  the 
matter,  as  if,  on  purpofe,  to  cut  off  all  the  cavils 
and  objections  of  gainfayers — as  if,  on  purpofe, 
to  prevent  any  from  denying,  rejecting,  or 
explaining  away  the  Ordinance. — It  feems 
utterly  unaccountable  how  a  denial  of  it,  can 
confifl  with  a  ferious  belief  that  the  fcriptures  are 
from  God,  or  the  only  rule  of  Chriftian  faith  and 
practice. 


i, aooeoo»eoeooccsacooe»ooo*cs>cooot.ocecooooooe«»33coooo»8»»»oo»cioo3j<3oeco80ooesoo« •oosceoccoos  a 


DISCOURSE    X 


Baptifm  by  water  not  a  piece  of  Superftition,  but 
appointed  by  Jefus  Chrift. 

MATrHEW  xxviii-and  this  part  of  the  19  vcrfe, 

Baptizing  them  in  the  name  of  the  Father ,  and  of 
the  Son,  and  of  the  holy  Oh  oji. 

1  PROCEED,  in  this  difcourfe,  to  lay  before 
the  audience  a  plain  account,  from  fcripture, 
of  the  Sacrament  of  Baptifm  as  an  ordinance  to 
be  obferved,  in  Chriit's  Church,  or  the  Gofpel- 
kingdom,  to  the  end  of  the  world.  This,  it  will 
be  acknowledged,  is  a  very  important  and  inter- 
cfting  fubjecl.  For  if  there  be  no  fuch  facrament 
too  long  have  we,  and  the  chriilian  world,  of 
the  various  Communions,  praclifed  upon  it.  If 
there  be,  we  ought  to  fee  the  fcripture-proof  of 
it,  and  obferveit,  as  we  are  directed.  If  it  be  a 
human  invention  or  tradition,  only  a  piece  of 
fuperflition,  the  fooner  the  difcovery  is  made  the 
better. — 

We  finimed  the  former  difcourfe,  in  taking  a 
concife  furvey   of  the  numerous  texts,   which 


208 


fpeak  of  the  adminiftration  of  baptifm  as  an  ordi- 
nance, in  Chrift's  houfe,  the  Church  of  the  liv- 
ing God  ;  or  which  allude  to  it,  as  an  eftal> 
limed  Apoftolic  practice. — 

6th.  During  our  Lord's  perfonal  Miniftry, 
"which  lafted  as  is  generally  fuppofed  about  three 
years  and  an  half,  his  own  chofen  difciples,  the 
twelve,  adminiitered  water-baptifm  to  all  who 
embraced,  or  profefTed  to  embrace  him,  a»  the 
promifed  Meffiah.  It  appears  to  have  been  the 
common  practice  of  initiating  them  into  his 
kingdom  by  baptizing  them  with  water,  as  the 
appointed  token  or  vifible  fign  of  their  being  his 
profefTed  followers.  We  mud  neceflarily  con- 
clude that  our  bleffed  Saviour  ordered  his  difci- 
ples, during  his  public  Miniftry,  to  adminifter 
baptifm  by  water  to  his  profefTed  followers,  and 
gave  them  the  form  of  words  to  be  ufed.  And 
that  there  was  likewife  a  complete  uniformity  in 
their  practice,  we  mull  neceflarily  conclude  ;  be- 
caufe  we  never,  in  any  of  the  four  Gofpels  of 
Matthew,  Mark,  Luke  and  John,  find  that  our 
Lord  reproved  them  for  baptizing  converts  to  his 
Religion,  as  the  introduction,  or  intimated  to 
them,  in  the  remotefl  manner,  his  difapproba- 
tion  :  or  fpoke  any  where  againft  baptifm  as  ad- 
ministered by  his  harbinger,  John  the  baptift, 
as  if  it  wete  a  piece  of  fuperfiition — or  an  empty 
form :  but  he  received  it  himfelf,  which  is  at 
leaft  a  prefumptive  argument,  that  water-baptifm 
was  to  be  an  ordinance  in  his  religion  \  for  John 
came  to  prepare  the  way  of  the  Lord,  in  all  ref- 
pects,  and  to  difpofe  people  in  their  minds,  to 
receive  the  Chriitian  Syftem ;  but  if  there  were 
*o  be  no  chriftian  baptifm,  how   could   John's 


209 

baptizing  unto  repentance  be  from  heaven  or  a 
preparation  for  the  introduction  of  the  Gofpel- 
Syftem  ?  If  Jefus  Chrift  defined  to  have  no 
fuch  ordinance,  to  be  a  /landing  ordinance,  in 
his  Church,  to  the  end  of  the  world,  we  mould 
have  had,  we  rationally  fuppofe,  fome  dirccl  or 
implied  hint  at  lead  of  his  difiike  of  baptizing 
with  water.  For  when  he  gave  his  eleven  dif- 
ciples,  and  virtually,  in  them,  all  his  true  Minis- 
ters, the  ccmmimon  in  the  text,  go  teach  all  na- 
tions, baptizing  them,  in  the  name  of  the  Father—-* 
and  of  the  Son,  and  of  the  holy  Ghoft,  they  could 
not  underftand  him,  but  as  injlituting  and  ap- 
pointing the  ordinance  of  water-baptifm.  As 
they  had  been  univerfally,  during  his  public 
Miniftry,  in  the  practice  of  it,  if  he  had  intended 
to  have  the  practife  difcontinued,  he  would  have 
told  them  10  : — 4ie  would  have  forbid  them  to 
continue  it,  and  told  them  it  was  an  idle  ceremony 
— a  perfeclly  ufelefs  and  infignificant  rite — no  bet- 
ter than  old  Jewijh fables — and  wholly  unbecoming 
the  nature  of  his  own  fpiritual  religion.  But 
there  is  not  a  word  of  this.  On  the  other  hand 
he,  in  the  moil  folemn  manner  poffible,  com- 
manded t  em  to  go  and  baptize  all  that  Jhould 
embrace  his  religion,  profellediy,  throughout 
the  world.  And  after  being  endowed  with  pow* 
er  from  on  high,  on  the  day  of  Pentecoft,  or  bap- 
tized with  the'holy  Gho/l,  that  is,  inverted  with  his 
miraculous  gifts,  they  continued  to  difpenfe  the 
ordinance  of  water-baptifm,  as  they  had  done 
before.  As  they  gathered  and  organized  Chur- 
ches over  the  world,  and  preached  Chrift  and 
him  crucified,  they  difpenied  water-baptifm  to  all 
^heir  converts,  not  one  excepted,  that  we  hear 
B  b 


2IO 

of,  or  know  of ;  ahd  fo  careful  were  they  about 
this  matter  that  they  even  baptized  fome  of 
John's  difciples  over  again.  In  the  progrefs  of 
their  labours,  they  gathered  an  immenfe  number 
of  churches  in  Afia,  in  Europe,  in  Africa,  in  all 
parts  of  the  then  known  world.  And  they  were 
uniform  in  their  practice.  All  the  churches  were 
formed  doubt lefs  upon  the  fame  model.  They 
did  not  practife  baptifm  in  fome  inilances,  and  o- 
mit  it  in  others.  They  adminiftered  it  to  all,  as 
the  Jlanding  introductory  ordinance.  They  did 
this,  as  long  as  it  pleafed  the  great  head  of  the 
church  to  employ  them  in  his  work.  They  had 
with  them,  when  they  did  thus  practife,  the  prom- 
ifed  comforter :  That  holy  fpirit  who  was  to  aflift 
them — to  infpire  them — to  fecure  them  from  all 
error  in  doctrine  or  discipline — to  lead  them  in- 
to all  truth  :  to  bean  infallible  guide  to  them. 
All  thefe  are  facts.  And  all,  who  believe  the 
holy  fcriptures,  cannot  help  knowing  them  to  be 
facts.  I  appeal  to  them  as  facts.  I  have  proved 
them  to  be  facts,  in  the  large  number  of  texts 
cited  under  the  lait  argument.  With  an  irrefift- 
ible  evidence,  then,  doth  it  appear,  that  water- 
baptifm  was  the  fiated  univerfal  practice  of  the 
Apoflles.  The  union  of  the  Apoftles,  in  the 
practice,  will  be  particularly  noticed  and  enlar- 
ged upon,  under  another  head  of  proof. — Now, 
what  can  be  faid  agairift  baptifm  by  water,  as  an 
appointment  of  Jefus  Chrift,  and  not  a  piece  of 
fuperftition  ?  Is  any  truth — is  any  duty — is  any 
point  of  chriftianity  more  fubftantially  proved, 
more  clearly  revealed  ? — So  plain  is  this  matter 
that  it  cannot,  one  would  imagine,  be  contefted. 
♦However  to  get  rid  of  the  argument  and  of  the 
ordinance,  it  is  faid  the  Apoitles,  it  is  true,  did 


2Ii 


fradife  it ;  but  did  adminifter  it  in  ignorance — 
as  uninformed  and  erring  men-— in  weaknefs, 
and  condefcention  to  the  wicked  humours  of 
their  hearers  : — but  all  along  told  them  it  was 
unnecefTary  and  unprofitable — no  Gofpel-ordi- 
nance — but  weak  and  beggarly  elements — rudi- 
ments of  the  world — an  abrogated  rite — an  a- 
bolifhed  inftitution — old  things  that  muft  pafs 
away. — Strange  indeed-!  Alas,  did  the  Apoilles 
praclife  this  ordinance  in  ignorance,  and  to  grat- 
ify prejudice  in  their  converts  ?  They  acted,  then, 
very  wickedly.  For  they  have  herein  fet  an  ex- 
ample to  all  the  chrifiian  world,  in  every  age, 
and  land.  For  all  the  various  communions  have 
followed  their  pra&ice,  for  more  than  Seventeen 
centuries,  though  differing  about  the  modes  and 
circumflances  of  it.  If,  then,  we  be  in  an  error, 
we  have  been  led  into  it  by  Chrift  and  his  Apof- 
tles,  by  following  them  in  adminiftering  bapiifm 
as  an  ordinance^  in  his  fpiritual  religion.  For 
his  kingdom  is  not  of  this  world,  it  is  a  fpiritual 
and  heavenly  kingdom.  Are  we  not  fafer  in 
following  the  Apoftles,  as  infpired  guides,  in 
doctrine,  and  worfliip,  and  ordinances,  than  in 
liflening  to  fuch  as  tell  us  they  were  weak  and 
ignorant  men  ? — But  be  pleafed,  to  confider  a 

moment,  my  hearers,- Who  can  believe  that, 

under  the  bapiifm  of  the  holy  Ghoft,  his  mirac- 
ulous infpiring  influence,  the  Apoftles  would 
have  pra&ifed  water-baptifm  univerfally,  if  it 
had  not  been  the  mind  and  will  of  Jefus  Chrift, 
that  there  fliould  be  fuch  an  ordinance,  in  his 
religion  ? 

7thly.  It  may  tend  to  corroborate  the  proof 
that  there  is  fuch  an  ordinance  to  be  obferved  in 


212 


the  church  of  God,  that  it  was  the  common  ye- 
eieved  opinion,  in  the  rimes  of  John  the  baptiii, 
that  the  promifed  Meiliah,  the  great  Saviour  of 
man,  would  practife  baptifm  by  water  in  his  min- 
iftry  and  kingdom.  The  people  objected  againft 
John's  baptifm,  becaufe  he  declared  that  he  was 
not  the  Chriif,  John  i.  25.  Why  baptizest 
thou,  if  thou  be  not  the  Chrifi  ?  This  queflion 
mod  obvioufly  and  clearly  imples  that  it  was  ex- 
pected that  Chrifi,  the  promifed  Meffiah,  would 
ha\e  baptifm  by  water,  Jiatedly  practifed,  in  his 
kingdom  or  difpenfation.  Why  baptizest  thou, 
if  thou  be  not  the  Chrifi  f  As  much  as  if  they  had 
iaid,  you  take  too  much  upon  you,  in  your  bap- 
tizing :  you  aiTume  one  of  the  offices  of  the  Mef- 
fiah. We  expect  he  will  have  baptifm,  in  his 
kingdom,  as  an  initiation,  or  introductory  ordi- 
nance, reprefenting  our  need  of  renovation. — - 
The  Jews  might  be  miftaken  in  their  ideas  of  the 
expected  Meiliah,  in  this,  as  in  other  refpecls. — 
What  is  now  mentioned  is  only  to  mow  what  the 
common  expectation  was.  And  that  common 
belief  mull  have  had  fomething  to  be  grounded 
upon. — 

8thly.  Another  consideration  of  no  incon- 
fiderable  importance  to  prove,  that  baptifm  by 
water,  was  to  be  a fated  ordinance,  in  the  New- 
Teitament-difpenfation,  is  taken  from  thofe  pa£ 
fages  of  fcripture,  which  do  not  directly,  but  im- 
pliedly aifert,  or  allude  to  water-baptifm,  as  a 
fated  ordinance  or  practice,  in  the  Apoflolic 
and  primitive  Church.  Titus  hi.  15.  Not  by 
works  of  right eoufnefs,  which  we  have  done,  but 
according  to  his  mercy,  hefaved  us  by  the  wafhing 
of  regeneration  and  renewing  of  the  holy  Ghofic 


m  213 

Paul  is  here  guilty  of  a  needlefs  repetition,  or  elfe 
he  intends  two  different  things,  by  the  wajhing  of 
regeneration  and  renewing  of  the  holy  Ghoft.  By 
the  firft,  mod  Commentators  and  learned  men, 
fuppofe  he  mud  intend  baptifm  by  water  as  a 
fign  of  the  renewing  of  the  holy  Ghoft.  The  o- 
riginal  word  tranllated  wajhing  of  regeneration  is 
the  laver<  of  regeneration — alluding  to  the  laver 
or  veffei  to  warn  in,  in  the  Jewiih  tabernacle  and 
temple.  We  mud  be  baptized,  then,  as  well  as 
renewed.  The  Apoflle  here  fpeaks,  indeed,  mod 
honourably  of  baptifm,  if  he  intend  it,  at  all,  as 
doubtlefs  he  doth. — Ephe.  v.  26.  That  he 
might fanclify  it,  that  is,  the  Church,  having  c! can- 
fed  it  by  the  wajhing  of  water,  by  the  word.  Chris- 
tian baptifm  is  generally  fuppofed  to  be  alluded 
to,  in  this  paffage,  as  one  thing  implied  in  being 
cleanfed,  in  being  regular  and  proper  members 
of  Chrid's  Church.  Romans,  vi.  4.  We  are 
buried  with  him  by  baptifm.  How  abfurd  would 
fuch  an  expreflion  be,  if  there  were  no  ordinance 
of  baptifm  ftatedly  adminidered  ! — It  would  be 
unintelligible  to  the  Chridians  at  Rome.  What 
does  the  beloved  A podle  mean?  they  wrould  nat- 
urally fay  :  We  know  of  no  fuch  ordinance  as 
baptifm.  He  mud  have  forgotten  hiinfelf,  or 
he  would  not  fpeak  of  our  being  buried  with 
Chrid  in  baptifm. — -We  have  a  fimiiar  allufion 
to  the  ordinance  of  baptifm  in  Col.  ii.  12.  Buried 
with  him,  that  is  Chrift,  in  baptifm.  If  Chrid 
would  have  no  baptifm,  as  a  flated  ordinance, 
how  improper  all  fuch  allufions  to  it.  This 
fcripture  applies  to  all  Chridians,  in  all  ages  and 
parts  of  the  world,  who  have  the  Gofpel.  But 
what  indru&ion  doth  it  contain  in  fuch  allufions, 
if  there  be  no  ordinance  of  baptifm  ? — More 


texts  of  this  kind  might  be  eafily  added,  but  thefc 
are  enough  as  a  fpecimen.  If  not  of  themfelves 
a  fufficient  proof  of  the  point  before  us,  ftill  they 
confirm  the  other  arguments  already  adduced. — 

Cjthly.  It  may,  with  much  force  be  added 
here,  as  a  convincing  and  fatisfa&ory  proof  of 
the  Inftitution  oibaptifm  by  water ,  as  -^flanding 
ordinance,  in  the  Gofpel  difpenfation,  that  the 
Apoftles  were  unanimous  in  the  administration 
of  it,  as  an  appointment  of  their  Lord  and  Matter. 
They  abfolutely  knew  his  mind  and  will.  They 
were  with  him  fo  long,  that  it  is  impoffible  that 
they  mould  be  ignorant  of  his  will.  When  he 
told  them  to  baptize,  they  perfectly  knew  what 
he  meant.  They  all  praclifed  baptifm  as  a  di- 
vine appointment.  They  baptifed  all  their  con- 
verts, without  one  exception,  that  we  find  on 
facred  record*  Their  command  was,  be  bapti- 
zed every  one  of  you  in  the  name  of  Jefus  Chrift 
for  the  remijfton  of  Sins  ;  and  ye  /hall  receive  the 
gift  of  the  holy  Gftoft.  Thefe  were  about  three 
thoufand,  being  all  pricked  to  the  heart  by  Pe- 
ter's Sermon,  on  the  day  of  Pentecofl.  Now 
when  they  heard  this  they  were  pricked  in  their 
hearts,  or  convinced  of  Sin  and  favingly  wrought 
upon,  no  doubt.  And  they  faid  unto  Peter  and 
the  reft  of  the  Apoftles,  for  they  were  all  together 9 
the  Eleven,  fee  Chap.  ii.  i.  Men  and  brethren^ 
whatjhall  we  do  P—Then  Peter  faid  unto  the?ny 
repent,  and  be  baptized  evert  one  of  you.  This 
is  a  command  from  all  the  Apoftles  ;  for  Peter 
fpake  in  the  name  of  the  reft.  They  were  all 
of  one  opinion  on  the  fubject ;  and  this  was  but 
a few  days  after  they  received  the  commiflion  to 
baptize  all  that  fhould  believe — go  teach  all  na« 


tions,  baptizing  them.  They  never  differed  about 
the  neceflity  of  baptifm.  But  were  perfectly  u- 
nited  in  their  practice.  No  one  of  them  ever 
made  any  objection  to  the  need  of  the  ordinance, 
becaufe  Chriii's  Religion  was  a  fpiritual  Reli- 
gion. Nay,  they  positively  commanded  their 
converts  to  receive  the  ordinance.  Acts  x.  48. 
And  he  commanded  them  to  be  baptized  in  the 
name  of  the  Lord  Jefus,  ufirig,  beyond  all  reafon- 
able  doubt,  the  very  form  of  words  prefcribed  in 
the  original  institution.  Here  were  both  Jews 
and  Gentiles,  and  one  as  well  as  the  other,  were 
commanded  to  be  baptized.  Now  is  it  poffible 
for  any  candid  perfon,  exercifmg  his  reafon  and 
reflecting  powers,  and  not  determined  to  fup- 
port,  at  all  events,  a  pre-conceived  opinion,  to 
luppofe  all  the  Apoftles,  in  all  parts  of  the 
world,  among  Jews  and  Gentiles,  in  all  the 
Churches  gathered  by  them,  would  unitedly, 
without  one  fciuple,  or  one  objector  or  objection, 
go  into  the  practice  of  baptizing  with  water,  if 
not  an  inftitution  of  their  Lord,  defigned  to  be 
perpetuated,  in  his  Gofpel-kingdom,  to  the  end 
of  the  world  ? — The  Gentile  converts,  who  were 
thoufands  of  miles  from  Jerufalem  and  Judea, 
and  where  there  were  no  Jews,  wTere  baptized, 
as  well  as  Jewifh  converts.  There  could  be  no 
reafon  drawn  from  condefcention  or  indulgence 
to  prejudices,  in  their  cafe,  whatever  there 
might  be,  in  the  cafe  of  Jewifh  converts, — 

The  arguments  in  fupport  of  the  divine  right 
of  baptifm,  as  a  Gofpel-ordinance,  would  admit 
of  much  more  illustration  and  enlargement — - 
but  I  purfue  the  point  no  further,  trulting  that 
the  attentive  and  reflecting  hearer  hath  received 


2l6 


full  and  entire  fatisfa&ion  from  the  proofs  alrea- 
dy offered. 

After  contemplating  the  fcripture-proofs  of 
the  ordinance  of  baptifm,  as  a  Handing  ordi- 
nance in  the  religion  of  Jems  Chrift,  it  may  not 
be  a  mere  wafte  of  time,  to  confider,  in  a  con- 
cife  manner,  what  hath  been  objected  againft  it. 
Plainly  as  it  is  instituted,  it  has  neverthe- 
less been  denied. — This,  together  with  the  Lord's 
Supper,  hath  been  claffed  with  the  old  abroga- 
ted Jewifh  rites  and  ceremonies,  and  exploded 
with  them  as  wholly  unworthy  the  regards  of 
chriftians,  and  difgraceful  to  the  fpiritual  nature 
of  Chrift's  religion.  The  texts  of  fcripture, 
which  inform  us  of  the  abolition  of  Jewifh  rites 
—meats  and  drinks — or  carnal  ordinances,  have 
been  applied  to  the  Gofpel-ordinances.  The  ar- 
gument is  this,  the  Apoftles  tell  us  no  Jewifh  or- 
dinances are  binding  on  us,  but  are  all  abroga- 
ted, therefore  there  are  no  chriflian  ordinances 
binding  on  us.  This  all  mufl  fee,  who  can  ex- 
crcife  any  reafon,  is  no  argument  at  all.  And 
no  man  who  ufes  it,  can  believe  it  to  be  any  ar- 
gument. The  paffages  of  fcripture  which  de- 
clare the  abolition  of  the  Jewifh  ordinances  are 
Col.  ii.  14,  to  the  23  verfe — Rom.  xiv.  1,  to 
the  17  verfe.  And  in  feveral  other  places  the 
fame  thing  is  affirmed.  Thefe  places  refer  on- 
ly to  the  Jewifh  rites  and  ordinances,  and  the 
abolition  of  them.  Any  one  may  fee  this,  who 
will  attend  to  them.  To  apply  them  to  the  chrif- 
tian  ordinance  of  baptifm  and  the  Lord's  Supper, 
is  not  only  unfair  and  unjuft ,  but  a  horrible  per- 
verfion  of  fcripture.  It  cannot  be  done  igno- 
rantly  ;  for  any   one  who  can  read,  and  who  is 


•217 

capable  of  perverting  fuch  paflages,  muft  know- 
better. 

Again  : — The  abufes  of  the  ordinance  of  bap- 
tifm, and  the  difputes  about  it,  are  alledged  as 
valid  objections  againil  there  being  any  fuch  or- 
dinance to  be  obferved  in  the  Gofpel-kingdom. 
We  lament  that  it  ever  ha:  h  been  abufed  or  per- 
verted :  and  that  there  have  been  fo  many  con- 
troverfies  about  its  nature,  and  the  fubjecl:  and 
mode.  But  this  is  no  kind  of  argument  again!! 
its  being  a  divine  ordinance.  For  can  a  truth- — ■ 
a  duty — or  a  doctrine  of  religion  be  named, 
which  hath  not  been  denied?  or  perverted?  or  a~ 
bufed? 

Another  objection  againfl:  the  holy  ordinances 
of  the  New-Teftament,  baptifm  and  the  Lord's 
Supper,  is  taken  from  our  Lord's  wajhing  his 
difciples  feet — Paul's  circumc'ifing  Timothy — St. 
James  directing  that  the  fick  be  anointed  with  oil 
— and  the  decrees  of  the  jirft  Apoftolic  council 
met  at  Jerufalem. — Thefe  feveral  inftances  of 
conduct,  are  recorded  John  xiii.  4 — to  the  12, 
Acts  xvi.  1 — to  the  4 — xv,  29 — and  James 
v.  14.  The  objection  from  thefe  things,  a  jrainfl 
the  two  (landing  facraments  or  ordinances  of  the 
Gofpel,  baptifm  and  the  Lord's  Supper?  is  very 
eafily  obviated.  Our  Lord's  warning  the  feet  of 
his  difciples  is  defcribed  as  an  extraordinary  in- 
ftance  of  humility,  and  is  a  reprefentation  of  the 
cleanfmg  efficacy  of  his  blood  foon  to  be  fhed  by 
wicked  hands- — calculated  to  teach  us  to  love  one 
another — to  be  meek — ready  to  do  any  kind  of- 
fice when  needful,  though  mean- — and  that  we 
mould  not  a/Tume  any  Lordftiip  or  dgminion  o- 
'  Cc 


2lS 


ver  one  another's  conferences.  And  at  the  clofe, 
he  exprefsly  tells  them  he  had  fet  them  a  pattern 
of  meeknefs  and  condefcenfion,  and  not  ordain- 
ed an  inftitution  to  be  obferved  in  his  church  to 
the  end  of  the  world.  There  is  a  material  and 
eifential  difference  between  Jetting  a  -pattern  of  a 
virtue  or  giving  a  remarkable  difplay  of  it,  and 
folemnly  appointing  a  holy  Ordinance,  We  cannot 
argue  from  the  one  to  the  other. — We  are  to  follow 
the  Redeemer,  in  all  his  doctrines  and  ordinan- 
ces, but  not  to  perform  the  fame  extraordinary 
personal  actions — any  more  than  to  imitate 
him  in  his  exteriour  manner,  air,  and  habit— 
As-  to  Paul's  circumcifing  Timothy ',  there  was  a 
very  plain  reaibn  for  it.  It  was  neceiTary  for  his 
reception,  at  that  time,  among  the  Jews.  The 
ordinance  of  circumcifion  was  not  then  decla- 
red to  be  abolifhed.-  When  the  time  had  come, 
when  there  was  to  be  an  open  declaration  of  its 
abolition,  no  one  of  the  Apoflles  practifed  it, 
upon  their  converts.  Moreover,  Timothy  was 
circumcifed  as  born  of  a  Jew,  and  not  as  a  chrif- 
tian  convert.  As  a  convert  to  chriftiaaky  he  was 
baptized^  as  of  Jewifh  lineage  he  was  circumci- 
fed. And  St.  Paul's  example  to  us,  in  this  is, 
to  exercife  condefcention,  forbearance,  and  hu- 
mility. As  to  the  anointing  the  fick  in  the  name 
of  the  Lord,  James  v.  1 4,  it  was  an  appoint- 
ment for  the  miraculous  cure  of  fuch,  Mark  vi. 
13.  But  fince  thofe  extraordinary  gifts  are  ceaf- 
-ed,  as  being  no  longer  neceiTary  for  the  confirm- 
ation of  the  Gofpel,  our  faith  in  the  common 
courfe  of  things  has  no  warrant  for  ufing  that 
ceremony  ;  much  lefs  doth  what  is  here  faid  a- 
bout  it,  give  any  countenance  ro  the  Papift's 
Sacrament  of  extreme  Unft'wn  which  they  admin- 


2IO, 

liter  not  for  the  recovery  of  the  ilck,  but  for  a 
pretended  purgation  from  the  fins  of  thofe  that 
are  in  the  very  article  of  death,  or  paft  hope  oi 
recovery. 

As  to  the  decrees  of  the,  famous  Apoftolic 
council  met  at  Jerufalem,  they  were  adapted  to 
the  then  exifting  cafe  and  circumftances  of  the 
Gentile  converts,  and  not  of  perpetualobligation 
in  Chrift's  kingdom,  except  one  article  of  a  mo- 
ral nature,  abflinence  from  fornication,  T  he  others 
are  not  defcribed  as  binding  on  all  Chriftians. 
There  is  nothing,  in  the  refult  of  that  council, 
which  can  pofTibly  fignify  that  the  practice  of 
Chriftians,  in  all  ages,  mould  be  conformed 
thereto.     Ir  was  wholly  adapted  to  the  then  ftate 

of  the  Gentile  Converts. — Thus  it  mod  man- 

ifefty  appears  that  thefe  inflances  of  actions  a- 
bove  cited  and  commented  upon,  are  not  bin- 
ding on  Chriftians,  in  the  common  ages  of  the 
Church  ;  and  were  never  intended  to  be  ; — nor 
can  any  argument  or  objection  be  raifed  from 
them,  of  the  lead  weight  or  plaufibility,  againft 
the  two  plain,  express,  and  positive  Inftitu- 
tions  of  the  Gofpel,  to  be  obferved,  in  all  ages, 
to  the  end  of  the  world,  baptifm  and  the  Lord's 
Supper.—- — - 

We  will  now  make  fome  improvement  of 
what  hath  been  faid. — And  what  are  the  great 
and  fpecial  ufes  or  purpofes  of  this  Ordinance  ? 
Some  affirm  that  it  is  a  vain  and  unprofitable  or-  • 
finance.  Let  us  enquire,  is  it  fo  then  indeed  ? 
Did  Jefus  Chrift  impofe  on  his  church  a  rite  ufe- 
lefs  and  abfurd  ? — The  profit  of  it,  however,  ap- 
pears to  be  great  every  way.  But  were  we  con. 
virtced,  that  he  had  actually  appointed  it,  we 


32  C 


ought  to  obferve  it,  even  if  we  could  not  dif- 
cern  any  moral  ufes,  or  religious  benefit  refla- 
ting from  it — trufting  in  his  love,  faithfulnefs, 
wifdom,  and  goodnefs. — It  is  of  great  life  and 
importance  as  it  teaches  us,  in  a  ftriking  and 
affecting  manner,  our  defilement  and  pollution 
bv  fin,  one  of  the  foundation-doctrines  of 
the  Chriftian  Religion.  It  teaches  us  this  more 
arTeclingly  than  words  can  do. — It  is  a  clear  and 
lively  emblem  of  the  need  of  the  renewing  of  the 
holy  Ghoft.  Eaptifmal  water  points  out  the 
need  of  a  fpiritual  baptifm — cr  that  we  mud  be 
cleanfed  from  fin  by  grace  divine,  and  a  Saviour's 
atoning  blood. — The  very  form  of  words  pre- 
scribed by  our  Lord,  and  always  ufed,  teach  us 
where  all  our  hope,  our  love,  our  truft,  our  de- 
pendance  for  falvation  mud  center,  in  the  Father, 
and  the  fon,  and  the  holy  Ghoft—- a  triune  God. 
Baptifmal  water,  as  a  vifible  fign,  reprefents  our 
need  of  having  all  our  fins,  as  to  their  guilt, 
wafhed  away  by  the  blood  of  Jefus— Be  baptized 
every  one  of  you,  in  the  name  offefus  Chrift,  for  the 
remijfion  of  fins.- — Baptifm,  as  a  fenfible  fign,  fig- 
nifies  our  obligation  to  renounce  fin,  and  to  put 
on  the  temper  and  character  of  Chrift — to  put 
away  the  filth  of  the  flefh,  and  to  put  on  newnefs 
of  life — to  renounce  the  vanity  and  pomp  of  the 
world — and  to  become  clean  in  heart  and  life. 
And  when  we  are  baptized,  or  have  our  children 
baptized,  we  bind  ourfelves  to  love,  to  live  to, 
to  obey,  and  ferve  the  one  true  God  as  fet  forth 
in  his  own  word. — Can  the  ordinance,  then,  be 
ufelefs  ?-— Does  it  anfwer  no  important  ends,  no 
moral  and  religious  purpofes  ? — It  is  alfo  recog- 
nizing our  engagements  to  be  the  Lord's  we  and 
oar's*     And  teaches   fonae  of  the  greateit   and 


221 


moil  important  doctrines,  truths,  and  duties  of 
Religion. — Does  it  then,  as  the  deniers  of  it  af- 
firm, keep  US  FROM  GOD— FROM  CHRIST FROM 

THE  SUBSTANCE FROM  THE  POWER  of  reli- 
gion ? — No  :  it  brings  us,  in  its  tendency,  to 
them.  How  unhappy  that  any,  under  a  chrif- 
tian  name,  mould  fet  themfelves  to  vilify — re- 
proach, and  deny,  it ! — May  the  fcales  of  igno- 
rance and  prejudice  fall  fpeedily  from  their  eyes ; 
and  that  Jefus  whofe  ordinances  they  reject, 
commiferate  and  forgive  them  ;  and  not  fuffer 
them  to  be  the  means  of  fpreading  irreligion  I — 

sdly.  We  may  enquire  for  the  improvement 
of  this  fubjecl:,  who  may,  according  to  fcripture, 
enjoy  the  ordinance  of  baptifm  ?  The  anfwer  is, 
all  who  confefs  that  Jefus  is  the  Chrifl — who 
profefs  to  believe  in  his  religion — and  have  a 
defire  and  difpofition  to  honour  him  in  it,-— -and 
live  a  regular,  pious  and  religious  life.  Such  may 
enjoy  it  for  themfelves,  and  infant  feed. 

3dly.  As  another  obfervation  for  the  improve- 
ment of  the  fubjecl:,  we  may  afk  how  is  it  to  be 
adminiftered  ?  Water  is  to  be  applied  to  the  fub- 
je&  by  fprinkling  the  face,  or  by  immerfion,  in 
the  name  of  the  father,  fon,  and  holy  Ghoft.  The 
quantity  of  water  is  a  mere  circumftance.  And 
immerfion  is  as  valid  as  fprinkling. — Mere  cir- 
cumftances  are  left  to  the  wifdom,  prudence, 
and  convenience  of  the  obferver.  Some  prefer 
immerfion  as  the  moft  fcriptural,  and  others, 
fprinkling.  Both  are  valid.  Both  are  right  r 
All  that  is  effentiai  is  the  application  of  water, 
in  one  of  th(fe  ways,  to  the  meet  fubjecl;,  as  the 
form  is  prefcribed.  Some  admit,  others  exclude 
-infants,  but  this  need  be  no  bar  to   chriftian 


communion.  Had  the  various  denominations  of 
chriftians  entertained  thefe  catholic  and  charita- 
ble fentiments,  there  would  never  have  been  a- 
ny  difpute  about  the  mode,  and  much  evil 
would  have  been  prevented. — I  hope  and  expect 
the  day  will  come — and  O  that  it  might  not  be 
far  diftant,  when  thefe  reconciling  and  compro- 
mising fentiments  will  have  a  general  dirTufion  ; 
when  all  real  chriftians  will  be  united,  though 
practising  in  different  forms,  and  bend  their 
whole  force  and  zeal  again  ft  error — vice — and 
irreligion, 

4thly.  Let  all  Chriftians  feel  a  due  and  un- 
fhaken  attachment  to  public  worfhip,  the  Sabbath 
— and  all  divine  ordinances.      All  of  them  ought 
to  be  dear  to  Chrift's  difciples.     We  mould  ef- 
seern  them*     We  mould  love  them.     We  mould 
diligently    and  constantly   attend    upon    them. 
We  are,  at  the  fame  time,   to  take  care  that  we 
do  not  place  our  hope  in,  or  dependence  on  them, 
inftead  of  the  God  of  ordinances,   the  Saviour's 
all-cleansing  blood, and  the  fpirit's  fanclifying  op- 
erations.    Means  and  ordinances  are  the  helps 
provided  by  a  wife,  gracious,  and  holy  God.    In 
the  appointment  of  them  we  fee,  in  a  moft  won- 
derful manner,  his  love  and  grace,  goodnefs  and 
patience,  wifdom  and   condefcenfion.     Let  our 
eye,  then,  be  to.  the   God  of  grace  to  blefs  and 
fan&ify  unto  us,  all  means  and  ordinances.     By 
the  power  of  the  holy  Ghoft  we  are  ;  and  we 
muft  be  renewed.     But  we  ought  neverthelefs  to 
prize  and  efteem  all  divine  institutions,  as  means 
of  holinefs  and  pious  inftruction.     We  mould 
be  grieved  when  any  neglect  them,  revile  them, 
or  deny  them.     For  they  are  the  ways  prefcribed 


by  God,  to  uphold  religion,  in  the  world,  amid 
the  Hoods  of  error,  ignorance,  fanaticifm,  and 
infidelity,  which  threaten  the  exiltence  of  all  fe- 
rious  godlinefs. 

'  5thly.  We  hence  infer  the  duty  of  all  people 
to  prepare  themfelves  without  delay,  to  enjoy  the 
ordinance  of  baptifm.  It  is  a  precious  ordinance. 
It  is  divinely  appointed  to  teach  us,  the  great 
truths  of  Religion,  and  to  help  forward  our  fal- 
vation.  All  parents  mould  fee  that  they  lofe  no 
time  in  preparing  to  enjoy  it  for  themfelves,  if 
unbaptized,  and  for  their  Children.  And  what, 
my  dear  friends,  is  required  of  you,  is  to  feek 
and  know  God : — to  defire  to  do  your  duty  :  to 
honor  your  Maker  and  Redeemer  in  the  ways, 
which  he  has  fo  clearly  appointed. — Permit  me 
with  all  tendernefsandaffedion  as  aMinifter  of  Je- 
fus  Chrift  to  urge  you  to  give  no  reft  toyourfelves, 
till  you  have  rendered  yourfelves  meet  for  the  en- 
joyment of  Gofpel-ordinances.-How  mournfulis 
the  idea  that  fo  many,  in  ourLand,  live  in  the  to- 
tal neglect  of  this  holy  facrament  of  baptifm.— Un- 
baptized Children  !  Unbaptized  Parents!  Unbap- 
tized Youth  ! — How  affecting  the  thought  to  all 
the  lovers  of  Gofpel-ordinances. — What  impiety 
prevails ! — what  neglect  of  religion  in  general — 
of  prayer  in  families  in  particular,  and  of  public 
worfhip. — Will  not  a  holy  and  righteous  God 
vifit  for  thefe  things  ? — Many  boaft  of  this,  as  the 
age  of  reafon — of  our  land,  as  the  land  of  rea- 
fon — and  talk  of  the  complete  downfall  of  fuper- 
ftition,  and  blefs  themfelves,  at  the  thought  of 
the  diifufion  of  fceptical  principles,  and  are  as 
zealous  to  propagate  irreligion,  error,  and  infi- 
delity, as  if  the  ialvation  of  our  country,    their 


224 

own  falvation,  and  the  falvation  of  others  depen- 
ded on  the  abolition  of  chriftianity,  againft  which 
the  moft  virulent  attacks  are  made,  under  the 
name  of  fuperftition,  or  a  feclarian  religion.— 

BuTfomeferioully  inclined  people  are  obje&ing, 
perhaps,  and  faying  we  wifh  to  enjoy  divine  or- 
dinances,  but  you  make  the  way  too  ftricl^  more, 
fo,  than  God  has  made  it,  in  his  holy  word. — 
Confider  a  moment,  before  you  draw  up  a  con- 
clusion fo  unfounded,  and  fo  much  to  your  dis- 
advantage. All  that  is  required  of  you,  is  to 
give  yourfelves  up  to  God  and  the  duties  of  Re- 
ligion.— Can  lefs  be  required  ?  Can  any  lower 
terms  be  rationally  defired  ?  We  muft  never 
profane  an  ordinance,  or  proftitute  and  abufe  it 
to  worldly  defigns  and  ends. — Often,  alas !  have 
this,  and  the  ordinance  of  the  Lord's  fupper  been 
perverted  and  profaned  \  and  fo  have  the  holy 
Oracles  of  God,  which  are  the  only  Oracles  of 
reafon,  and  of  eternal  truth,  and  of  all  religion. 
Let  us  fee  that  we  are  not  among  the  number  of 
thofe,  who  profane  and  abufe,  or  neglect  and 
forfake  it. — Come,  then,  and  take  the  vows  of  the 
Lord  upon  you,  and  give  yourfelves  up  to  the 
duties  of  our  holy  Religion,  and  enjoy  all  its  or- 
dinances and  fpecial  privileges. — Defer  not — 
procraflinate  no  longer  the  concerns  of  your 
fpuls  and  of  Salvation. — Behold  now  is  the  ac- 
cepted time  !  Behold  now  is  the  day  of  Salva- 
tion! To  day,  if  ye  will  hear  his  voice.  There 
may  be  no  to-morrow  for  you — no  more  time- 
no  more  feafons  of  grace.  A  fmall  fpace  of  time 
will  end  all  our  days,  and  open  to  us  an  ever- 
lafling  fiate. — Hear,  then,  the  call  of  God,  of 
reafon,  of  virtue,  and  of  Religion.     Delay : — 


225 

Q  !  delay  no  longer.  Come  and  take  Chri/l's 
yoke  upon  ycur  end  learn  of 'him ,  for  he  is  meek  and 
lowly  in  heart ,  and  ye  Jh mil find  reft  unto  your  folds* 

6thly.  From  what  hath  been  faid,  let  alt  who 
have  enjoyed  the  ordinance  of  baptifm,  feel  the 
facred    bonds  thereof,    and  feek  divine  grace  to 
enable  them  to  live  up  to  their  baptifmal  vows. 
Let  parents  who  have  come  forward   and   had 
baptifm  for  their    Children,  and   have    devoted, 
them,  therein,  to  God,  to  be  hi?,    and  for  him, 
bring  them  up  in  the  ways   of  Religion — teach 
them  to  pray— and  pray    with,  and  for  them  in 
their  houfes  : — mftruct  and   govern   them  for 
God — fet  a  pious    example  beforathem — and 
teach     them    their    baptifmal    deification — the 
meaning   and  import  of  it,  as  above  explained, 
and    as  a  peculiar  privilege  binding  them  to  be 
the  Lord's.— And  let  fuch  parents,  farther  ex- 
amine their  own  hearts  and  ways,  and  fee  if  they 
gave  up  their  Children,  in  the  baptifmal  dedica- 
tion, in  outward  appearance  only,  or  in  fmcerity 
and  in  truth,  hoping  and  trufling  in  God's  mer* 
cy  and  truth  for  them. — And   let  parents  who 
never  prepared  themfelves  to  bring  their  Chil- 
dren to   God,  in  baptifm,   when  they  look  on 
their  dear  infant  flock,  feel  a  deep  fenfe  of  their 
fin,  in  the   neglect  of  their  duty  to  them  :  and 
fo  pity,  andy^  love  them,  as  to  come  forward,  and 
give  them  up  to  God  in  baptifm. — And  Let  un- 
baptized   youth    realize    their    duty,    and  nev- 
er give  themfelves   reft,  till   they  have  dedica- 
ted themfelves  to  God,  in  his  covenant  and  bap- 
tifmal inflitution,  to  be  his  in  life,  his  in  death, 
and  his  forever. And  let  the  whole  Congre- 
gation that  now  hear  me,  old  and  young,  efteem, 
D  d 


226 


rightly  improve,  and  highly  value  all  the  infti- 
tutions  of  the  Chriftian  Religion  ;  endeavour, 
by  all  the  light  and  advantages,  which  you  en- 
joy, truly  to  underftand  them  : — to  place  them 
on  their  proper  foundation  ;  and  to  look  to  the 
God  of  all  grace,  for  his  powerful,  purifying, 
and  all-cleanfing  influence,  and  to  Jefus  Chrilt 
that  the  guilt  of  fin  may  be  warned  away  : — and 
make  it  your  grand  concern  to  walk  in  all  the 
commandments  and  ordinances  of  the  Lord,  blame-* 
kfs. 


DISCOURSE    XL 


It  is  the  will  of  the  Author  of  Chriftianity  that, 
in  the  New-Teftament  difpenfation,  there 
fhouid  be  particular  Gofpel-Churehes. 

i.  THESSALONIASflS  i.   i. 


Paul  and  Silvanus,  and  Timotheus^  unto  the 
Church  of  the  <TheJfalonians9  which  is  in  God 
the  Father,  and  in  the  Lord  Jefus  Chrifi  :  grace 
be  unto  you,  and  peace  from  God  our  Father, 
and  the  Lord  Jefus  Chri/i, 

THESSALONICA  was  the  Metropolis  of  that 
part  of  antient  Greece,  now  Turky  in  Eu- 
rope, called  Macedonia.  It  was  built  by  Philip 
of  Macedon,  Father  to  Alexander  the  great,  fo 
famous  in  hiftory,  and  called  Thenalonica,  in 
honor  of  his  vi&ory  over  the  Theflalians.  In 
this  renowned  City,  Paul  preached  a  considera- 
ble time,  and  was  greatly  fuccefsful  in  fpreading 
among  its  inhabitants,  the  truths  and  glory  of 
the  Gofpel.  From  the  Jews  and  profelytes  to 
their  faith,  and  the  idolatrous  heathen  or  Gentiles, 
he  collected  a  Chriftian  Church.  The  people 
of  this  large  city  were  principally  heathen,  who 
<wor  (hipped  them  which  are  by  nature  no  Gods, 


22U 


This  Epiftle  to  thefe  ChriiHans  gathered  into 
a  Church-ftate  by  the  labours  of  St.  Paul,  affift- 
ed  in  the  arduous  and  important  work  by  Silas 
and  Timothy,  was  the  firft  Letter,  we  are  told  in 
eccleiiaftical  hiftory,  which  he  ever  wrote  as  an 
infpired  penman  to  any  of  the  Churches.  And 
he  begins  it,  in  a  very  modeft  manner,  with  the 
words  of  our  text,  which  may  be  thus  paraphra- 

fed cc  Paul,  together  with  Silas  and  Timothy, 

his  afliflants  in  the  work  of  the  Lord  at  ThefTa- 
lonica,  fend  greeting  to  the  Church  of  Chrift, 
which  has  lately  been  planted  by  means  of  our 
Miniftry,  and  ordinarily  afTembles  for  religious 
worfhip  and  ^difcipline  at  that  renowned  Metrop- 
olis of  Macedonia,  and  confifts  of  believers  in 
God  the  Father,  in  difiin&ion  from  the  idola- 
trous Gentiles,  and  of  believers  in  the  Lord  Jems 
Chrift  as  the  only  true  Mefliah,  in  diftinction 
from  the  unbelieving  Jews,  who  denied  him : 
and  fo  we  regard  you  as  perfons  that  are  in  un- 
ion, and  have  fellowship  with  the  Father,  and 
with  his  Sen  Jefus  Chrift. — May  all  the  riches 
of  divine  love  and  favour  which  is  the  fountain 
of  every  blefiing  ;  and  as  the  fruit  of  this,  may 
all  manner  of  profperity  inclusive  of  every  defe- 
rable fort  of  peace  with  God  and  others,  and  in 
your  fouls,  be  multiplied  to  all  and  every  one  of 
you,  according  to  the  fcheme  of  falvation  from 
God  our  Father,  and  from  the  Lord  Jefus  Chrift 
as  the  only  Mediator  aad  peace-maker,  who  has 
purchafed  all  bleiTmgs  for  us  by  his  blood ;  and 
freely  communicates  them  to  us  by  his  fpirit  ia 
an  infeperable  concuircnce  with  the  Father." 
The  falutation  of  the  infpired  writers,  in  their 
Letters  to  the  various  Churches,  are  exceeding- 
ly tender  and  affectionate.     They  wifli  them  ev- 


_!2 

cry  blemng  :  that  the  grace  of  God  may  be  with 
them:  that  the   mercy  of  God  may  abound  to- 
wards them  :  that  the  peace  of  God  may  dwell 
with  them.     The  Apoflles  in  all   their  Epiflles 
appear  mod  friendly    and  cordial ;  anxious   to 
guard  the  Churches  from  error — to  warn  them 
of  herefy,  unfound  doctrine,  and   falfe  Teach- 
ers.    They  lay  before  the  Converts  to  Chriftian- 
ity,  the  fubtlety,  the  arts,  the  divifive  efforts  of 
impoftors.     And  the  need  of  fuch   things  is  ex- 
perienced in  every  age  of  the  Church.     Decei- 
vers and  fcoffers  have,  more  or  lefs,  every  where, 
abounded  fince  the  days  of  the  Apoflles.   And  by 
them,  the  glorious  caufe  of  the  Gofpel  and  of  the 
Redeemer  has  been  greatly  injured. — This  Chrif- 
tian  affection,  difplayed  in  the  falutations  of  the 
Apoflles  to  the  Churches,  does  great  honor  to 
them  as  men,  and  as  Chriftians  :  itihews,  at  the 
fame  time,    the  aimiable  and  pleailng  temper  of 
the    Chriflian   Religion.     It   is    a   religion    of 
benevolence   and   kindnefs.     It  is  a  religion  of 
goodnefs  and  philanthropy.     One  of  the  molt 
furprizing  objections  againfl  it,  ever  made,  is  that 
it  is  defective  in  point  of  friendfhip.     This  is  the 
laft  thing  that  ever  I  mould  fufpect   would  be 
fpoken  againfl  it.     Such  as  thus  object,  it  is  to 
be  feared,  are  totally  unacquainted  with  its  na- 
ture.—For  every  one,  who  poffeffes  the  temper 
of  the  Gofpel,  not  only  loves  God  with  ail  his 
heart,  but  his  neighbour  as  himfelf — is  willing 
to  do,  as  he  would  be  done  by — and  wifhes  the 
good  of  all. — His  wifh  for  others,  is  like  that  of 
Paul  to  the  TherTalonian  Church,  grace  he  unto 
you,  and  peace  from  God  our  Father,  and  the  Lord 
Jefus  Chrift. 


23© 


After  thus  introducing  the  words  of  the 
text,  what  is  propofed,  is  to  flate  the  fcripture- 
■cvidence  in  favour  of  the  inftitution  of  a  Gofpel- 
Church. — What  is  before  us,  is  to  prove  that  it 
is  the  will  of  the  author  of  Chriftianity  that, 
in  the  New  Teftament  difpenfation,  there  mould 
be  particular  Gofpel  Churches. 

In  order  to  do  this  fubjecl  juftice,  it  will  be 
neceffary  briefly  to  "explain  and  illuftrate  the  na- 
ture of  a  Gofpel  Church — the  ends  of  its  infli- 
tution-— the  terms  of  admiffion  into  it — and  the 
duties  particularly  incumbent  on  its  members. — 
To  enter  largely  upon  thefe  feveral  points  would 
require,  even, each  one,  a  volume.  Chriftians 
have  thought  very  differently  concerning  them. 
.And  learned  divines  have  difputed  much  about 
them. — I  mall  confine  myfelf  to  what  will  be 
conceded  by  all  parties  to  be  important  and  ne- 
ceffary. The  great  and  effential  things  are 
.  thofe,  which  mould  principally  be  regarded  and 
attended  to  by  all.  When  we  defcend  into 
what  is  very  minute  and  critical,  the  ingenious 
and  the  learned  will  take  different  paths.  And 
very  often,  things,  in  their  nature,  minute  or  ab* 
flrufe,  occafion  angry  controveify  ;  and  call 
forth  as  much  warmth  as  the  effential  truths  or 
duties  of  Chriftianity.  It  is  well  known,  and 
generally  obferved,  that  the  Church  of  God  is 
either  invifible  or  vifible.  The  former  is  com- 
pofed  of  all  who  are,  have  been,  or  fhall  be  the 
people  of  God  in  truth  and  reality,  in  whatever 
age  they  may  live,  or  in  whatever  Country  they 
may  dwell,  or  to  whatever  Communion  they 
may  belong.  The  latter,  or  the  vifible  Church 
of  God  is  compofed  of  all  fuch  as  openly  pro- 


*3f 

fefs  the  Chriftian  Religion,  attend  its  divine  or- 
dinances— have  received  baptifm — and  have  de- 
voted themfelves,  in  fome  open  manner,  to  the 
Redeemer.  Perfons  may  lofe  their  memberfhip 
in  the  vifible  Church,  by  denying  revealed  Reli- 
gion, or  by  embracing  errors  fundamentally 
wrong,  or  by  open  and  grofs  immoralities.  The 
general  vifible  Church  is  made  up  of  all  the  par- 
ticular Churches  of  the  various  denominations 
which  hold  to  the  foundation.  Particular 
Churches  are  focieties  of  profefling  Chriftians, 
who  have  formed  themfelves  into  one  body,  in 
different  ages,  places  and  Countries,  for  mutual 
edification,  in  the  joint  public  worfhip  of  God, 
and  the  celebration  of  Gofpel  ordinances.  Thus 
the  proferTing  Chriflians  in  Corinth — thofe  in 
Theffalonica,  thofe  in  Ephefus,  thofe  at  Colofs 
are  called  a  Church.  Thefe  however  made  but 
one  Church  in  reality.  For  they  received  the 
fame  Gofpel,  maintained  the  fame  form  of  wor- 
fhip, and  profeffed  fubjeclion  to  the  fame  com- 
mon Lord.  The  Church  univerfal  comprehends 
all  the  particular  and  local  Churches.  That 
there  mould  be  diftinft,  feperate,  or  local  Chur- 
ches, is  evident  from  this  confideration,  the  con- 
venience of  attending  public  woifhip,  ofexerci- 
fmg  difcipline,  and  enjoying  fpecial  ordinances. 
Different  forms  of  doing  this  have  been  adopted, 
in  different  ages  and  Countries.  Some  are  at- 
tached to  one  form,  and  fome  to  another,  accor- 
ding to  education,  or  habits  of  thinking.  And 
the  adminiflrations  of  different  forms  will  be  al- 
lowed to  be  good,  or  valid  by  all  who  are  not 
under  the  influence  of  bigotry.  Catholic  and 
candid  Chriftians  of  various  denominations  will 
embrace  each  other,  in  the  arms  of  Chriftian  ot 


232 

fraternal  affection  and  Charity  ;  while  the  nar- 
row-minded and  bigoted  of  every  communion 
withhold  Charity  from  all,  who  are  out  of  the 
pale  of  their  Church.  To  confine  falvation  to 
one  form  only  and  exclufively  is  the  mark  of  a 
bigoted  mind.  The  Scripture  hath  no  where 
laid  down  iheprecife  form  of  Church-order  and 
government.  It  hath  left,  the  particular  and 
precife  form  to  be  practifed  upon,  to  the  conven- 
ience, wifdom,  and  prudence  of  Chriflians  ;  or 
to  their  peculiar  circumftances.  One  particular 
form  may  have  its  advantages  and  difadvantages. 
That  is  the  mod  eligible  which  hath  the  feweft 
inconveniences,  and  mofl  excellencies.  Such 
only  are  eflentially  wrong  as  plainly  contradict 
the  word  of  God,  and  introduce  tyranny  and 
domination  into  the  Church  of  God.  Lording 
it  over  God's  heritage  is  always  a  crime  of  a 
malignant  nature.  Ecclefiaftical  tyranny  is  as 
much  to  be  dreaded  as  civil.  There  muff,  with 
regard  to  local  and  particular  Churches,  be  dif- 
tinct  places  of  worfhip,  and  jurifdiclions.  They 
may,  however,  be  coniidered  as  one  in  doctrine, 
in  •  difcipline,  in  love  ;  calling  on  the  name 
of  the  fame  Jefus,  their  common  Saviour  and 
Lord,  receiving  for  fubflance  the  fame  arti- 
cles of  faith,  and  attending  on  the  fame  ordi- 
nances. A  Church,  in  the  original  meaning  of 
the  word,  is  an  aflembling  together  of  a  number 
of  perfons,  for  particular  purpofes ;  efpecially 
religious  ones,  that  they  may  jointly  engage  in 
divine  worfhip,  mutually  edify  one  another,  and 
attend  all  divine  ordinances,  agreably  to  the  word 
of  God,  taking  that  for  the  only  rule  of  their 
faith  and  practice.  And  a  number  covenanting 
together  to  walk  by  this  rulea  to  conform  to  all 


-33 

the  revealed  will  of  God,  and  to  watch  over  one 
another,  and  to  exercife  the  difcipline  of  the  Gof- 
pei, is  the  fenfe,  in  which  the  word  Church  is 
ufed,  in  fcripture,  when  it  is  taken  for  a  particu- 
lar Church.  The  word  indeed  is  ufed  in  the  fev- 
eral  fenfes,  which  have  now  been  mentioned* 

The  defign  of  the  fupreme  being  in  the  infti- 
tution  of  a  Gofpei  Church  is,  in  general,  the 
mutual  edification  of  the  members,  the  interefl 
and  honour  of  religion,  the  divine  glory,  and 
man's  Salvation.  A  gracious  God  has  wife  in- 
tentions in  all  he  dues,  whether  in  the  world  of 
nature,  or  adminiiirations  of  providence,  or  re- 
demption of  the  Gofpei.  He  doth  nothing  in 
vain.  In  the  things  of  Religion  the  divine  wif- 
dom  and  goodnefs  appear  in  a  moil  pleafmg  and 
attractive  light.  And  his  defign,  in  the  inflitu- 
tion  of  a  Gofpel-Church,  was  that  mankind 
might  be  under  the  bed  advantages,  to  honour 
his  great  name,  and  fecure  their  own  Salvation  ; 
that  the  interefls  of  piety  and  Virtue  might  be 
bell  confulted  and  promoted.  A  regular  or  du- 
ly organized  Church  is  compofed  of  the  church- 
officers  and  private  brethren.  The  officers  in 
Chrift's  kingdom  are  of  two.  kinds  or  ranks,  Pat 
tors  and  Deacons.  And  the  Pallors  are  called 
indifferently  Elders,  Teachers,  Mintfters,  Biflops, 
and  Overfeers  of  the  Church.  As  Chriil's  king- 
dom is  not  of  this  world,  fo  no  confederations  of 
a  worldly  nature  are  the  Scripture-motives  for 
our  profeffing  ourfelves  to  be  members  of  it 
The  defign  which  we  ought  to  have  in  view  in 
belonging  to  it,  mould  be  altogether  fpiritual  • 
that  we  may,  in  the  enjoyment  of  proper  means, 
be  built  up  in  knowledge  and  holinefs  ;  that  we 
mav  be  made  meet  for  the  inheritance  of  the. 
E  e 


234 

faints  in  light ;  may  publicly  worfhip  the  Deity, 
attend  divine  Ordinances,  celebrate  together  the 
divine  praifes,  on  the  holy  Sabbath,  and  watch 
over  one  another  ;  that  we  may  all  at  laft  be  con- 
vened together  in  heaven,  to  join  in  all  the  puri- 
ty, fublimity,  and  perfection  of  celeilial  worfhip  : 
and  be  prepared  in  the  temper  of  our  minds  to 
celebrate  forever,  the  high  praifes  of  our  Crea- 
tor and  Redeemer,  in  the  Church  triumphant. 

Among  the  members  of  a  Gofpel-Church 
there  is  always  fuppofed  a  folemn  covenant  or 
agreement  to  walk  together  in  the  laws,  doc- 
trines, truths  and  ordinances  of  Chrift,  to  cxer- 
cife  the  difcipline  of  the  head  of  the  Church  in 
meeknefs  and  love,  and  to  aid  each  other  in  the 
way  to  eternal  bleffednefs. 

What  is  required  of  us  in  order  to  be  recei- 
ved, as  regular  members,  into  a  Gofpel-Church, 
is  that  we  have  fome  general  knowledge  of  the 
great,  and  efTential  doctrines  of  the  Gofpel  ;  that 
we  declare  our  belief  of  them  ;  our  fubjection 
to  Chi ifl  as  our  Lord  ;  and  that  our  conduct  and 
conversation  have  been  agreeable  to  the  Gofpel, 
or  if  otherwife,  that  we  profefs  forrow  and  re- 
formation. Much  hath  been  faid  and  written  a- 
bout  the  qualifications  neceflary  to  an  orderly 
and  acceptable  attendance  on  the  fpecial  ordinan- 
ces of  the  Gofpel.  Good  men  have  differed 
widely  from  each  other,  in  their  opinions,  con- 
cerning a  point  which,  all  will  allow,  is  very 
important.  But  in  too  many  inflances,  this  dif- 
ference has  occafioned  bitternefs,  and  hard  judg- 
ing. If  we  lay  afide  prejudice,  and  attachment 
to  names  and  parties  \  and  impartially  look  for 
direction  and  guidance  from  the  holy  fcriptures, 


*35 

it  might  be  expected  that  there  would  be  a  grea- 
ter union.  The  fcripture  is  plain.  And  the 
very  reafon  and  nature  of  the  thing  teach  us 
what  is  required,  in  order  to  participate  of  Gof- 
pel-Ordi nances  to  divine  acceptance,  and  our 
own  edification  and  comfort.  The  nature  of 
the  ordinances,  and  of  a  Gofpei  Church  may 
lead  us  to  form  fomejufl  opinion  of  what  is  ne- 
cefiary  as  a  term  of  admiflion  into  the  latter,  and 
enjoyment  of  the  former.  All  Chriltians  who 
love  our  Lord  Jefus  Chrift  in  fincerity,  if  they 
impartially  confult  the  advancement  of  his  caufe, 
would  wifli  to  have  any  differences  which  may 
fubfift  among  them,  leiTened,  and  their  union 
ftrengthened.  Their  endeavour  mould  be  to 
keep  the  unity  of  the  fpirit  in  the  bond  of  peace. 
The  more  Chriflians  differ,  the  more  occafion  is 
given  to  the  enemies  of  the  crofs  of  Chrift  to  tri- 
umph. The  very  attempt  to  promote  peace  and 
union  merits  the  approbation  of  all  Zions  friends. 
There  is  but  one  Salvation — and  one  way  to  ob- 
tain it.  There  is  one  body,  and  one  fpirit,  even  as 
ye  are  called,  fays  the  Apoftle  to  the  Ephefian 
Converts,  in  one  hope  of  your  calling  ;  One  Lord, 
one  faith,  one  baptifm — one  God  and  father  of  all 
who  is  above  all,  and  through  all,  and  in  you  all. 
Mull  it  not  be  evident,  then,  that  all  who  would 
enjoy  the  peculiar  ordinances  and  privileges  of 
this  one  Lord  and  his  religion,  mould  have  fome 
general  knowledge  of  the  doctrines,  truths,  and 
duties  of  this  religion  ?  If  grofly  ignorant  of 
thefe,  how  can  they  honor  the  Redeemer,  or 
rightly  or  profitably  attend  his  holy  institutions  ? 
And  is  it  not  alfo  clear,  that  they  muft  believe 
in  this  religion ;  and  openly  profefs  their  belief, 
in  fome  way,  which  mail  be  fatisfactory  ;  and 
feel  a  regard  and  love  to  it  ?  Muft  they  not  be 


23° 

imprefled  with  fuch  a  ienfe  of  its  importance  as 
to  be  refolved,  to  live  agreeably  to  its  precepts, 
that  they  may  enjoy  its  confolations,  and  be  en- 
titled to  its  rewards  ?  And  if  their  former  lives 
have  been  openly  immoral  and  profane,  or  fcan- 
dalous,  is  it  not  indifpenfibly  necefTary,  that  they 
profefs  repentance  ?  All  who  are  do&rinally 
taught,  morally  clean,  and  pioufly  difpofed,  may 
acceptably  attend  on  the  fpecial  ordinances  of 
the  Chriftian  Religion.  If  we  examine  the  con- 
duct of  the  Apoftles,  our  infallible  guides,  in 
discipline  as  well  as  doctrines,  we  mail  fee  that 
they  required  of  all,  whom  they  admitted  into 
the  Churches  gathered  and  formed  by  them,  a 
confeilion  that  Jefus  was  the  Chrift,  and  a  fo- 
lemn  purpofe  to  conform  themfelves  to  the  pre- 
cepts of  his  Gofpel,  and  to  depend  on  him  for 
falvation. — 

After  juft  hinting  at  the  terms  of  admiffion 
into  the  Gofpel-Church,  the  duty  of  the  mem- 
bers may  with  propriety  be  ftated  in  a  few  words. 
This  is  oflarge  extent.  In  general,  it  is  to  walk 
in  all  good  confcience  before  God.  And  in 
particular,  they  mould  fet  a  pious  example  to 
others,  by  a  fteady  and  unfhaken  attendance  on 
public  worfhip— on  means  and  ordinances.. 
They  fhould  (how  to  the  world,  their  high  ef- 
teem  of  them,  as  appointed  by  infinite  wifdom 
and  goodnefs.  And  if  in  any  place  or  among 
any  people,  where  their  lot  may  be  caft,  at  any 
time,  divine  ordinances  fhould  be  vilified  or  dif- 
owned,  they  fhould  more  efpecially  fhow  their 
elleem  of,  and  attachment  to  them.  To  fludy 
the  peace,  the  profperity,  and  welfare  of  the 
Church.;  to  watch  over  one  another  m  meeknefr 


*37 

and  love }  to  do  all  in  their  power  to  prevent  er- 
rors ;  to  heal  divifions,  if  any  arife  ;  to  avoid 
giving  juft  grounds  of  offence  to  any  ;  to  keep 
from  all  party  views  and  aims  >  and  to  honor 
God,  in  all  his  ways,  is  incumbent  on  all  mem- 
bers of  Churches.  The  folemn  covenant  and 
promifes,  which  they  take  upon  them,  either  ex- 
prefsly  or  virtually,  bind  them  to  peculiar  du- 
ties. The  vows  of  the  Lord  are  upon  them. 
And  covenant-breakers — and  promife-breakers 
are  among  the  moil,  odious  characters.  For  we 
never  know  when  or  where  to  trufl  fuch.  The 
character  of  a  citizen  of  Zion  is,  that  he  that  walk- 
eth  uprightly  andworketh  right  eoufnefs ,andfpeakeih 
the  truth  in  his  heart — and  he  that  fweareth  to  his 
own  hurt)  andchangeth  not.  The  man  who  delib- 
erately breaks  his  religious  vows  and  covenant 
engagements,  can  have  no  fenfe  of  God  or  divine 
things.  His  heart  muff  be  obdurate,  and  his  con- 
science alleep. — All,  who  have  named  the  name 
of  Chrift,  mould  be  careful  to  depart  from  iniqui- 
ty, and  fee  that  their  converfation  is  fuch  as  be- 
cometh  the  Gofpel.  Such,  in  brief,  is  the  duty 
of  all  the  members  of  a  Gofpei-Church. 

The  way  is  now  prepared  to  exhibit  the  fcrip- 
ture-evidence  that  it  is  the  will  of  the  author  of 
Chriftianity,  that  in  the  New  Teftament-difpen- 
fation,  there  mould  be  particular  Gofpel-Chur- 
ches.  The  proof  of  this  from  the  word  of  God, 
is  plain  and  full.  It  is  apprehended  that,  if  we 
admit  the  divine  authority  of  the  fcriptures,  we 
fhall  be  obliged  to  admit  the  reality  of  Gofpel- 

Churches. For — in  the jirji place,  Jefus  Chrift, 

in  fo  many  words,  declares  that  he  has  a  Church, 
which   is  fometimes  called   his  kingdom — his 


*33 

flock-— his  followers — his  people, — and  thofe 
whom  the  Father  gave  him,  or  his  fheep.  When 
Peter  made  that  noble  confemon  in  anfwer  to  his 
Saviour's  queftion,  Thou  art  Chrift,  the/on  of  the 
living  God.  The  Saviour  replies  ;  And  I  fay  un- 
to thee  thou  art  Peter ',  and  upon  this  rock  I  will 
build  my  Churchy  and  the  gates  of  hell  fall  not  pre- 
vailagamjl  it,  Allufion  is  here  made  to  the 
meaning  of  the  word  Peter , — his  perfon — or 
fucceifors  in  office,  was  not  the  rock,  upon  which 
the  Church  was  to  be  built ;  but  the  confeflion 
that  he  made,  that  Jefus  was  the  Chrift,  was 
the  rock,  upon  which  the  Church  was  to  be 
built.  And  to  the  joy  of  all  true  friends  to  the 
Gofpel,  no  power  of  evil  men,  or  evil  angels, 
however,  much  they  may  be  permitted  to  vex, 
perfecute,  and  diftrefs,  fhall  be  able  to  overthrow 
the  Church.  It  will  live  amidft  all  winds  that 
may  blow.  It  will  be  fupported  in  the  mid  ft  of 
all  florins,  or  dangers.  No  weapon  formed  a- 
gainft  it  fhall  eventually  profper.  It  will  con- 
tinue, through  all  time,  and  finally  prevail. 
Surely  there  is  no  inchantment  againft  Jacob,  nei- 
ther is  there  any  divination  againjl  Ifrael.  The 
words  of  Balaam  fpoken  of  Ifrael,  may  be  perti- 
nently applied  to  the  Church  of  our  Lord  Jefus 
Chrift,  How  goodly  are  thy  tents,  0  Jacob,  and 
thy  tabernacles,  0  Ifrael !  Saul  is  faid  to  make 
havock  of  the  Church.  As  for  Saul  he  made 
havock  of  the  Church,  entering  into  every  houfe,  and 
hauling  men  and  women,  committed  them  to  prifon. 
Thefe  men  and  women,  who  fell  as  victims  to 
his  perfecuting  rage,  were  members  of  the 
Church.  But  how  could  he  make  havock  of  the 
Church,  if  there  were  no  fuch  thing  as  Gofpel- 
Churches  ?  Herod  is  faid  to  ftretch  out  his  hand 


239 

to  vex  the  Church.     Now  about  that  time,  Herod 

the  kingjlr  etched  forth  his  hands  to  vex   certain  of 

the  Church,     The  unhappy   individuals,  whom 

he  forely  perfecuted,  were  members  of  the    Gof- 

pel-Churches,  organized  by  theinfpired  Apoftles, 

— The  Church  at  Jerufalem  received  fome  that 

were  fent  to  them,   upon  fpecial    bufmefs,  with 

friendly  affection.     And  when  they  were  come  to 

ferifalem,     they     were  received  of  the  Church, 

This  mull  be  the  Church   that   was  planted   in 

that  City,  of  which  St.    James    was   the   dated 

Bifhop,  and  whom  Herod  cruelly  put  to  death. 

And  the  Church  is  faid  to  be  purchafed  by   the 

blood  of  Chrift..     Take  heed  therefore    unto  your- 

f elves  a?id  to  all  the  flock  over  which  the  holy  Ghoft 

hath  made  you  ovcrfeers  to  feed  the  Church  of  God, 

which  he   hath  purchafed  with    his   own  blood. 

Chrifl  is  reprefented  alfo  as  head  over  all  things 

to  the  Church  ;  and  it  is  by    an  eafy   metaphor 

called  his  body.     And  hath  put  all  things    under 

his  feet,  and  gave  him  to  be  head  over  all  things  to 

the  Church,  which  is  his  body,    the  fulnefs   of  him 

that  fillet h  all   things.     He   is  faid   to   love    the 

Church — to  give  himfelf  for  it — to  fanctify  and 

cleanfe  it.     Even  as  Chrift  alfo  loved  the  ChiircS^ 

and  gave  himfelf  for  it,  that  he  might  fandify   it 

and  cleanfe  it  with   the  wafhing  of  water  by  the 

word,  that  he  might  prefent  it  to  himfelf  a  glorious 

Church  not  having  f pot,  or  wrinkle,  or  any  fuch 

thing,  but  that  it  Jhould  be  holy  and  without  blemijh, 

Again,  obferves  the  Apoftle  Paul,  This  is  a  great 

Myflery,  but  I  fpeak    concerning  Chrift  and  his 

Church.     All  particular  Gofpel-Churches  make 

one  univerfal  Church.     Where  the  fame  effen- 

tial  doctrines  are  maintained — the  fame  common 

Saviour  owned — the  fame  ordinances  celebrated 


2A.3 


- — though  there  may  be  many  circumftantial  dif- 
ferences, as  to  names,  opinions,  and  forms,  it  is 
the  fame  Church. — If  there  be  not  a  Gofpel- 
Church,  in  which  the  word  and  ordinances  are 
to  be  difpenfed,  prayers  offered,  and  the  Sabbath 
obferved,  why  is  there  this  frequent  mention  of 
the  Church  ?  a  multitude  of  other  paffages, 
which  fpeak  of  the  Church  or  particular  Chur- 
ches, might  be  eafily  cited,  but  thofe  already  ci- 
ted are  fufficient,  as  a  fample.  Did  our  Lord 
and  his  Apoilles  know  what  they  faid ;  or  did 
they  mean  to  miflead  and  impofe  upon  us  ?  If 
they  knew  what  they  faid,  and  meant  faithfully 
to  teach  us,  then  the  inflitution  of  a  GofpeU 
Church  cannot  be  denied. 

In  the  next  place,  when  the  Apoftles  went 
forth  and  preached  the  Gofpel  to  all  nations, 
the  Lord  working  with  them  and  confirming  the 
word  with  figns  following,  they  gathered  and 
formed  churches,  ordained  pallors,  and  chofe 
deacons.  In  Judea,  in  Galilee,  and  in  Samaria 
were  churches  formed,  teachers  fet  over  them, 
and  other  neceffary  regulations  made,  before 
Paul's  converfion,  while  he,  by  the  fury  of  per- 
fection, endeavoured  to  deftroy  the  chriftian 
caufe.  For  we  are  informed  of  the  reft  and  peace 
which  the  churches,  in  thofe  countries,  enjoyed 
after  his  converfion  to  chriftianity.  Then  had 
the  churches  rejl  throughout  all  Judea,  and  Gali- 
lee, and  Samaria  and  were  edified.  In  thofe  pla- 
ces, churches  were  collected,  in  which  public  wor- 
ship and  divine  ordinances  were  celebrated.  In 
Galatia,  Ephefus,  Smyrna,  Thiatira,  Philadel- 
phia, Laodicea,  ThefTalonica,  Philippi,  Rome, 
and  Jerufalem  :  and  to  name  no  more  particular 


241 

places,  in  Afta,  Africa,  and  Europe,  that  is,  in 
a  great  part  of  the  then  known  world,  were 
churches  gathered  and  chriftian  Minifters  fet  o- 
ver  them,  by  the  Apoftles.  This  we  are  as  cer- 
tain of,  as  we  can  be  of  any  thing  recorded  in 
holy  Writ.  We  find  it,  in  the  hiftory  of  the 
acts  of  the  Apoftles^  and  in  their  Epiftles.  We 
cannot  doubt  or  hefitate  about  this  matter,  wheth- 
er it  be  fact  or  not.  The  Apoftles  wrote,  fent, 
and  dedicated  their  Epiftles  to  particular  church- 
es. For  inftance,  infpired  letters  are  directed  to 
the  church  at  Rome,  Corinth,  Galatia,  Ephefus, 
Philippi,  Theffalonica,  and  Colofs.  But  why  is 
this  done,  if  there  were  no  churches  formed  in 
any  of  thefe  places  ?  Did  the  Apoftles  dedicate 
long  Epiftles  to  what  did  not  exift  ?  Did  Paul 
write  to  the  church,  at  Theifalonica,  as  my  text 
fays  he  did,  when  at  the  fame  time,   there  was 

no  church  there  ? -If  we  aik,   what  was  the 

bufmefs  of  thefe  churches  ;  the  anfwer  is,  to  at- 
tend upon  the  preached  word,  and  difpenfed  or- 
dinances. By  public  worlhip  they  were  to  hon- 
our God,  to  promote  religion,  to  preferve  pure 
and  entire  all  divine  appointments,  and  to  build 
up  one  another  in  faith,  love  and  good  works.— 

In  the  third  place <>  the  inflitution  of  divine  or- 
dinances, the  chriftian  Sabbath,  public  worfhip, 
and  the  chriftian  Miniftry,  is  an  argument  in  fa- 
vour of  the  inflitution  of  Gofpel-churches, 
which  cannot  fail  deeply  to  imprefs  conviction 
upon  the  mind.  We  have  full  and  very  plain 
proof  of  the  inflitution  of  divine  ordinances,  bap- 
tifm  and  the  Lord's  Supper,  of  public  worfhipy 
of  the  chriftian  Sabbath,  and  of  the  office  and 


24* 

work  of  a  Gofpel-Minifter.  The  conclufion  h 
there  are  particular  Gofpel-churches.  There  is 
no  poffible  way  to  get  rid  of  this  conclufion,  but 
to  deny  the  premifes.  Both  are  true,or  both  are 
faife.  If  we  rej eel  the  one,  the  other  cmnot  be  main- 
tained. In  order  to  be  felf-confiftent  and  uni- 
form, if  we  deny  the  inftitution  of  a  Gofpel- 
Church,  we  are  under  a  neceility  of  deny- 
ing all  divine  ordinances,  and  rejecting  the  idea 
of  a  Gofpel- Mini  dry.  One  error,  like  one  falf- 
hood,  draws  after  it  another  :  it  leads  to  a  fee- 
ond — to  a  third,  to  fupport  itfelf.  Ke  who  de- 
nies one  part  of  the  Gofpel,  is  at  length  com- 
pelled to  retract  his  error,  or  to  give  up  another 
part.  If  we  deny  the  inftitution  of  the  Chrift- 
ian  SaLbath,  we  are  obliged  to  deny,  in  order 
to  keep  ourfelves  in  countenance,  by  the  ap- 
pearance of  confiflency,  Jiated  public  werfhip  and 
divine  ordinances.  And  if  we  deny  thefe,  we 
muft  reject,  all  idea  of  particular  Gofpel-Church- 
es.  For  the  very  notion  of  a  Gofpel-Church  is 
a  number  of  profefTed  believers  in  Chrifl,  for- 
med into  an  union  and  fellowship,  by  a  folema 
covenant,  to  enjoy  religious  worihip,  and  Gof- 
pel-ordinances. 

In  the  fourth  place  y  it  feems  that  a  denial  of 
the  inftitution  of  particular  Gofpel  churches,  in 
which  the  difcipline  of  the  Gofpel  is  to  be  exer- 
cifed,  as  well  as  its  worlhip  and  ordinances  ob- 
ferved,  involves  in  it  the  denial  of  the  whole 
Gofpel.  The  Apoftles  certainly  tell  us  of  their 
planting  churches — of  overfeers  placed  over  thofe 
churches,  to  labour  among  them  in  word  and 
doctrine — to  reprove,  to  exhort — and  to  feed 
them.     They  tell  us  of  the  difcipline  to  be   ex* 


243 

erdfedin  ChrirVs  houfe ;  how  church-officers 
are  to  conduct,  in  the  difcharge  of  their  offices, 
how  the  church  is  to  be  ruled  and  governed — 
how  ordinances  are  to  be  difpenfed — how  dea- 
cons are  to  ferve  the  table  of  the  Lord — how 
private  brethren  are  to  demean  themfelves. 
They  largely  defcribe  the  -haracter  and  duty  of 
MininVrs— and  the  duty  of  the  members  of  a 
church  in  a  church-capacity.  But  how  are  we 
to  understand  all  this  ?  If  there  be  no  Gofpel- 
churches  in  the  New-Teftament-difpenfation, 
what  are  we  to  believe — what  are  we  to  admit — 
and  how  fhali  we  acquit  the  Apoftles  of  d.fhon- 
efty  and  ignorance  ?  The  whole  Gofpel,  there- 
fore, mull  itand  or  fall  with  the  idea  of  particular 
Gofpel-churches.  initituted  by  the  labours  of  the 
Apoftles,  under  the  authority  and  infpiring  in- 
fluence of  the  holy  Ghoft.  If  the  formation  of 
them  be  a  human  device,  man's  work  and  con- 
trivance, then  we  can  rely  on  nothing,  which 
the  Apoftles  either  taught  or  did. 

In  the  review  of  this  fubject,  we  fee  the  necef- 
fity  of  keeping  moil  exactly  to  the  holy  fcriptures, 
in  the  difcipline  and  order  of  our  churches,  in 
the  forms  of  external  adrniniftrations,  as  well  as 
in  doctrines  and  duties,  ordinances  and  practice, 
Our  articles  of  faith,  and  our  rules  of  life  are.to 
be  taken  wholly  from  them.  The  direction  to 
Mofes,  that  diitinguifhed  fervant  of  the  Lord, 
in  refpeel:  to  the  building  of  the  Tabernacle, 
See  that  thou  do  it  according  to  the  pattern  Jhewed 
thee  in  the  Mount ;  mould  lie,  with  all  its  weight 
and  importance,  upon  the  minis  of  all  the  buil- 
ders \tl  Chrift's  fpiritual  kingdom.  We  mould 
anxioufly  aim  at  the  original  primitive  fimplicity 


244 

of  the  Gofpel,  in  our  mode  of  worfhip,  in  our 
difcipline,  in  our  terms  of  admiflion  into  the 
church,  and  in  our  doctrines.  A  medium  be- 
tween fanatics  and  formalifls  feems  to  be  nearefl 
the  faith  and  order  of  Gofpel-Churches.  Man- 
kind are  fo  prone  to  extremes,  in  things  of  Re- 
ligion', as  well  as  other  things,  that  a  medium  is 
ufually  the  nearefl  to  what  is  right,  Fanatics 
are  for  refining  and  reforming  away  all  order, 
and  truth.  Formalifls  place  all  Religion  in. 
things  exteriour.  This  hath  ever  been  the  cafe, 
from  the  days  of  Chrift,  down  to  the  prefent 
age,  as  appears  from  the  hiftory  of  the  Church. 
Both  fanatics  and  mere  formalifls  are  wrong. 
But  which  aremofl  culpably  criminal  and  erron- 
eous is  hard  to  determine.  For  in  Chrift  Jefus, 
neither  circumcifion  availeth  any  thing  nor  uncir- 
cumcijion,  but  a  new  creature.  He  is  not  a  'Jew 
which  is  one  outwardly ,  neither  is  that  circumci- 
fton  which  is  outward  in  theflefh.  And  unlefs  our 
righteoufnefs  Jhall  exceed  the  righteoufnefs  of  the 
Scribes  and  Pharifees,  we  Jhall  in  no  cafe  enter  in- 
to the  kingdom  of  heaven. — Upon  the  whole,  let 
us  all  be  perfuaded  that  true  Religion  is  the  way 
of  duty :  and  that  the  way  of  duty,  is  the  way  of 
happinefs. 


t-~  ._<-?-  1_<5>-  <^£>~  C^"  ■-^>-  V^^K-^*-  <-*>"»-£>"  >~&~'-&-  '-<?-  l<*"  <-#»  V*"-^  '-^"V*  >-<'*"  l<^"  L<>"  I^JV  V^. 
I00300»000»0C000C0C0'JC000O«00O0C00O3«>OO000»«O9000B0-!0006O00000C009r«J0et09e00»'00OtC00COO00\ 


DISCOURSE    XII. 


The  right  way  to  underftand   the  infpired  wri- 


tings. 


LUKE  xxiv.  45. 

Then  opened  he  their   under/landing,   thai  they 
might  underftand  thefcriptures* 

THE  defign  of  the  fcriptures  is  to  make  us 
wife  unto  falvation.  They  contain  all 
that  is  requifite  as  a  rule  of  life  or  (landard  of 
faith.  They  inftrucl  us  what  to  believe  concer- 
ning our  Maker,  our  Redeemer,  and  a  future 
State.  They  place  before  us  all  that  is  neceffary 
to  be  believed,  and  to  be  done,  in  order  to  be 
accepted  of  God,  and  entitled  to  life  eternal. 
Thofe,  therefore,  who  really  defire  falvation,  will 
feel  it  to  be  a  duty  of  very  great  importance  to 
Itudy,  as  accurately  as  they  are  able,  and  .to  read 
diligently,  the  infpired  writings.  A  frequent, 
daily,  and  ferious  reading  them  is  incumbent 
upon  us  all.  He  that  is  of  God,  heareth  God's 
words,  ye  therefore  hear  them  not,  becaufcye  are 
not  of  God,  faid  our  Lord  to  the  unbelieving  Jews. 
And  he  directs  us  thus,  fearch  the  fcriptures,  for 


246 

in  them  ye  think  ye  have  eternal  life,  and  they  are 

they  which  tejiify  of  me.     If  people  refufe  to  fearch 

them,  or  to  read  them   with    care,    frequency, 

and  a   ferious  endeavour  to  underftand  them, 

how  is  it  to  be   expected,  that  they   can   know 

the  character  of  the    Saviour,  or  their  duty. — 

The  inhabitants  of  Berea  are  commended    for 

their  care  in  fearching  the  fcriptures.     Thefe 

were  more  noble  than  thofe  in  Theffalonica,  in  that 

they  received  the  word  with  all  readinefs  of  mind9 

andfearched  the  fcriptures    daily  whether   thofe 

things  werefo. — It  is  a  noble  duty — a   rational, 

and  commendable  duty  to  ftudy,  and  daily  per- 

ufe  them,  that  we  may  know  the  truth,   and  be 

excited  to  practife  it.— And  the  beft  way  to  gain 

entire  and  full  fatis faction,  with  refpecl   to   the 

divinity  of  them,  or  whether  they  be,  what  they 

pretend  to  be,  divinely  inspired,  is  carefully 

and  critically  to  read  them.     As  the  mod  fatit 

factory  way  to  be  convinced   whether   there  be 

a  God,  is  to  open  our  eyes    on   his  works  !  fo 

the  mofl:  fatisfaclory   method  to  know  whether 

the  holy  fcriptures  be  from  God  is  to  read  them, 

with  ferioufnefs  and  diligence,  and  with  a  candid 

#nd  unprejudiced  mind.     He  who  will  read  them, 

in  this  manner,  and  practice  according  to   their 

precepts ;  and    fees  their    tendency    and    aim, 

which  moll  apparently  is  to  glorify  God  and  favc 

man,  cannot  long  retain  any  fcruples  about  their 

celeftial  origin. — If  any  man  will  do  his  will,  be 

Jhall  know  of  the  doclrire,  whether  it  be  efGod;  or 

whether  I  (peak  of  my f elf 

The  pains  we  are  to  take  to  read  and  under- 
ftand the  fcriptures  may  be  feen,  in  a  beautiful 
manner,  in  the  following  words :  And  theft  wards 


247 

which  I  command  thee  this  day,  ft  all  be  in  thine 
heart.  And  thou  Jh alt  teach  them  diligently  uni a 
thy  Children?  and  jh  all  talk  of  them,  when  thou  fit- 
tej2  in  thine  houfe,  and  when  thou  walkefl  by  the 
way,  and  when  thou  Heft  down,  and  when  thou  ri- 
fefi  up.  And  thou  J  halt  bind  them  for  a  fign  upoA 
thine  handy  and  they  fhall  be  as  frontlets  between 
thine  eyes.  And  thou  Jhalt  write  them  upon  the 
pofls  of  thy  houfe,  and  on  thy  gates*  The  advanta- 
ges of  heedful Iy  and  leriouily  reading  and  ftudy- 
ing  the  word  of  God  are  many  and  great.  It 
will  make  us  knowing  and  wife,  in  things  heav- 
enly and  divine.  It  will  tend  to  render  us  pious 
and  devout.  It  will  lead  us  to  God  and  duty. 
It  will  be  a  fafeguard  again  ft  error  and  infidelity a 
againft  fuperftition  and  enthufiafm. 

Considerations  of  this  nature  render  the 
fubjett,  propofed  now  to  be  difcuffed,  peculiarly 
important  and  interefting.  This  fubjeft  is  the 
right  way  to  underltand  the  infpired  writings. 
— Then  opened  he  their  underflanding?  that  they 
might  underftand  the  Scriptures.  The  occafion 
of  thefe  words  is  this ;— Jefus  had  rifen  from 
the  dead,  and  took  the  mofl  prudent  and  eligible 
method  to  convince  his  difciples  and  friends  of 
the  fact,  upon  which  refis  the  truth  of  his  reli- 
gion. Two  of  them,  Cleopas  and  another,  were 
going  to  a  village,  called  Emmaus,  about  three- 
score furlongs  diftant  from  Jerufalem.  On  their 
way,  they  converfed  about  the  strange  things, 
which  had  happened — the  crucifixion  of  the  ex- 
pected MefRah,  and  his  wonderful  refurrection 
on  the  third  day. — Jefus  joined  himfelf  to  them* 
as  a  ftranger,  in  the  midil  of  their  interefling 
eonverfation.     He  enquired  what  the  fubjeel:  was,, 


248 

upon  which  they  were  converging  ;  and  upon 
which  they  feemed'fo  anxious  and  deeply  enga* 
ged.  They  informed  him.  And  Cleopas  ex- 
preffed  much  furprife,  at  his  enquiry.  Art  thou 
only  a  Granger  in  Jerufakm,  and  haft  not  known 
the  things  which  are  come  to  pafs  there  in  thefe 
days  ? — Upon  hearing  the  fubjecl:  of  their  con- 
verfation — and  which  indeed  was  the  general 
topic  at  that  time,  in  all  the  city,  he  took  the 
lead  in  it. — And  the  difciples  were  all  attention 
—they  were  all  ear — and  their  hearts  burned 
within  them,  with  a  heavenly  flame,  while  the 
appearing  ftranger,  though  in  reality  their  rifen 
Lord,  difcourfed  on  the  pleafing  theme,  and  ex- 
pounded to  them  the  fcriptures,  which  related 
to  himfelf.  They  were  delighted.  They  were 
improved.  Light  broke  in  upon  their  under- 
ftandings,  and  devout  afFeclions  were  inkindled, 
Then  f aid  he  unts  them  0  fools  and  flow  of  heart  to 
believe  all  that  the  prophets  have  fpoken.  Ought 
-not  Chrift  to  have  fuffered  thefe  things  ;  and  to  en- 
icr  into  his  glory  f  And  hegining  at  Mofes,  and  all 
the  prophets,  he  expounded  unto  them  in  all  the  fcrip- 
tures the  things  concerning  himfelf — He,  then,  dis- 
covered himfelf  unto  them.  They  could  hardly 
believe,  what  their  eyes  had  feen  and  ears  heard, 
for  joy.  He  again  mowed  himfelf  to  his  chofen 
witnefies,  and  expounded  to  them  alfo,  the  word 
of  God,  as  in  the  verfe  next  above  the  text,  And 
he. fold  unto  them,  thefe  are  the  words  which  I 
fpake  unto  you,  while  I  was  yet  with  you,  that  all 
things  muft  be  fulfilled  which  were  written  in  the 
law  of  Mofes,  and  in  the  prophets,   and  in   the 

Pfatms  concerning  me. Then  he  opened  their 

under/landing,  that  they  might  underftand  the  f crip* 
tures*     Saying  thus  it  is  written,  and  thus  it  beho* 


249 

ved  Cbri/i  tofuffer,  and  to  rife  from  the  dead  on 
the  third  day.  And  that  repentance  and  remijfion 
of  Sins  jLould  be  preached  in  his  name^  among  all 
nations^  hi  ginning  at  Jerufalem. 

How  did  he  open  their  underftanding,  that 
they  might  underhand  the  fcriptures  ?  Ic  was  by  a 
jufl  and  true  expounding  them  as  well  as  deeply 
impreffing  their  hearts.  He  laid  their  real  and 
true  meaning  before  their  minds.  He  mowed 
them  their  connexion,  and  reference  to  himfelf. 
And  they  underftood  him,  and  plainly  faw  the 
meaning,  defign,  and  intention  of  the  Sacred 
writings.  He  gave  them  no  n*w  faculties  and 
powers.  He  directed  them  how  to  ufe  and  em- 
ploy their  reafon  rightly  to  apprehend,  and  du- 
ly to  apply  fcripture.  We  are,  confequently, 
to  exercife  our  rational  powers  in  feeking  the 

meaning  and  defign   of  divine  revelation. 

Chrift  opens  our  underftanding  to  underftand 
the  ora:lesof  God,  by  ufmg  with  us  the  proper 
means  of  information  and  inftru&ion,  and  by 
faving  influences  on  the  foul.  We  are  rational 
beings.  And  he  treats  us  as  fuch,  not  as  ma- 
chines, or  beings  that  had  no  reafon  or  con- 
fcience.  He  opens  the  underftanding,  by  en- 
abling us,  in  the  exercife  of  reafon,  and  our  re- 
flecting powers  and  capacities,  to  ftudy  into, 
and  feek  the  meaning  of  holy  Writ — to  fearch 
into  the  meaning  of  the  words  ufed,  and  the  or- 
der and  connexion  of  them  ;  and  to  divert  our- 
felves  of  all  corrupt  biafes  and  prepoffeflions. 
By  reafon  of  fin,  or  through  the  depravity  of  the 
heart,  the  mind  is  blinded  to  the  fpiritual  beauty 
and  glory  of  divine  objects. The  purpofe  of 


25° 

the  prefent  difcourfe,  is  to  point  out  the  right 
way  to  gain  a  true  and  juft  underftanding  of 
the  holy  fcriptures. 

And  in  general,  it  muft  be  allowed,  that  they 
are  capable  of  being  rightly  underftood.  If  the 
Supreme  Being,  in  his  infinite  wifdom  and  good- 
nefs,  be  pleafed  to  grant  us  a  revelation  of  his 
will  at  all,  he  would  give  us  fuch  an  one,  as, 
with  honeft  and  upright  intentions,  could  be  ea- 
fily  underftood,  in  its  great  and  eflential  princi- 
ples and  duties,  ordinances  and  doctrines.  For 
to  give  us  one  that  was  involved  in  myftery,and 
Could  not  be  comprehended  after  a  diligent, 
painful  and  careful  examination,  could  anfwer 
no  valuable  purpofe ;  nay,  it  would  be  altogeth- 
er improper.  It  would,  in  truth,  be  to  infult 
our  mifery.  The  language  of  it,  would  be  this. 
"  Here  is  poor  fallen  man,  blinded  with  preju- 
€C  dices-carried  away  with  evil  paflions — plunged 
"in  the  ruinous  effe&s  of  the  Apoftacy — unable 
**  by  the  mere  light  of  unafTifted  reafon  to  find 
(Q  the  path  of  duty  and  happinefs.  He  is  in  per- 
<c  ifhing  need,  confequently,  of  a  fafer  guide,  an 
"  infallible  directory,  in  the  way  to  ^lory.  Be- 
"  hold  I  will  companionate  him  in  his  darknefs : 
"  I  will  provide  a  Saviour  for  the  helplefs :  a 
"  fan&ifier  for  the  unholy :  I  will  grant   him  a 

"  revelation  of  my  will. But  fuch  an  one  as 

"  cannot  be  underftood  by  him,  even  when  he 
"  hath  ufed  moil  feduloully  all  poflible  pains  and 
"  care,  and  means  to  underftand  it.  Such  an 
"  one  as  is  insufficient  to  anfwer  the  intended 
"  purpofe*.."  To  urge,  then,  that  the  revela- 
tion, which  we  enjoy,  of  the  divine  will  and 
our  duty,  cannot  be  truly  and  really  underftood, 


9$l 

in  all  its  efTential  principles,  when  no"  exertions 
or  honefl  endeavours  and  faithful  care,  on  our 
part,  have  been  wanting,  is  to  reproach  the  wif- 
dom  and  goodnefs,  grace,  and  juftice  of  God: 
nay,  it  is  to  blafpheme  his  name :  to  reprefent 
him  as  trifling  with  his  creatures ;  and  mocking 
them  in  their  mifery.  Far  be  fuch  folly  and  im- 
piety from  us !  We  do  therefore  plead,  and  ftren- 
uoufly  infifl,  that  all  things  neceffary  to  falva- 
tion,  are  laid  before  us,  with  fufficient  clearnefs, 
both  in  regard  to  do&rines  and  practice,  both 
what  we  are  to  believe,  and  what  we  are  to  do. 
The  defign  of  all  the  infpired  writings  is  to  fave 
fallen  man — to  teach  him  that  he  may  be  par- 
doned and  accepted  of  his  fovereign  Lord  and 
Maker — to  open  the  method,  in  which  pardon 
here,  and  happinefs  hereafter  have  been  procur- 
ed— and  the  terms  upon  which  they  will  be  grant- 
ed. As  thefe  things  are  of  infinite  importance 
to  all,  high  or  low,  learned  or  unlearned,  fo 
they  are  revealed  with  as  much  plainnefs  as  pof- 
fible.  What  thePfalmift  fays  of  the  divine  law, 
may  with  equal  truth  be  applied  to  the  GofpeL 
The  law  of  the  Lord  is  perfecl  converting  the  foul : 
The  tejiimony  of  the  Lord  is  fure,  making  wife 
the  fimple :  the  commandment  of  the  Lord  is  pure 
enlightening  the  eyes* 

St.  Paul  takes  it  for  granted,  that  the  prin- 
cipal and  fundamental  points  of  chriftianity, 
which  he  calls  the  firfl  principles  of  the  oracles 
of  God,  are  eafy  for  all  to  comprehend  and  to 
learn.  And  when  for  the  time  ye  ought  to  be  teach- 
ers ;  ye  have  need  that  one  teach  you  again  which 
he  the  jirjl  principles  of  the  oracles  of  God.  There 
are  certain  doctrines  and  duties   of  the  Gofpelj 


252 

which  are  eiTential  to  the  very  exigence  of  all  re* 
ligion,  and  which  may,  with  the  utmofl  proprie- 
ty, be  called  the firft  principles  of  the  oracles    of 
God  ;  upon  which  all  the  reft  are  built,  and  to 
which  they  constantly  refer.     Thefe   are  plainly 
exprefTed,  often  illuftrated,  and  warmly  inculca- 
ted.    None  can  miftake  them,  who  honeflly  and 
faithfully  attend  to  the  fcriptures.     All    that  is 
wanting  is   care  to   read  them,  and  an   honed 
heart,  free  from  wrong  biafes,  to   recieve  the 
truth,  as  they  exhibit  it.     Among  xhdejirji prin- 
ciples of  the  oracles  of  God,  may  be,  enumerated, 
the    loft  ftateofman  by  nature:  the  abfolute 
need  of  regeneration  :  the  nature  of  it  as  confif- 
ting  in  the  implantation  of  a  holy  temper  of  heart 
or  true  love   to  God  : — that  what  Jefus    Chrift 
did  and  iuffered  for  fallen  man  is  the  fole  meri- 
torious ground  of  our   pardon,  and  acceptance 
with  a  holy  and  fin-hating   God  : — the  incarna- 
tion of  the  divine  Saviour,  and  his  fufferings   to 
expiate  human  guilt: — the  univerfal  refurrec- 
tibn  :  a  righteous  judgment  : — an  eternal  ret- 
ribution.    To  theie  we  may  add,  the   great  and 
eiTential  duties  and  virtues  of  piety  and  morality 
or  of  the  gofpel — the   need   of  repentance  to- 
wards God   and  in  what  it  confifts  :  faith   to- 
wards Jefus  Chrift :  conftancy  in  the  exercifes  of 
devotion  : — ftricl:  juftice — benevolence,  peace, 
and  condefcenffon — forgivenefs  of  injuries — love 
to  enemies— -humility,  patience,  temperance,  and 
felf-denial.     Can  any  one,  who  has  ever  read  the 
facred  pages  with  any  care,  affirm  that  thefe  are 
not  fet  before  us,  as  itrongly  as  language  can  ex- 
prefs  them  ?  Are  they  not  often  repeated  ?  Are 
they  not  prelTed  upon  the  confeience,  in  a  vari- 
ety of  ways,  and  elucidated  by  beautiful  meta- 


255 

phors  and  figures  ?  And  they  are  pleafingly  il- 
luftrated,  I  mean  the  duties  of  piety  and  Virtue, 
in  the  life  and  character  of  the  divine  author  of 
Chriftianity.  He,  indeed,  hath  fet  us  an  indc- 
feclive  example  or  guodnefs — left  us  an  example 
that  ive  Jbould follow  hisjlep. 

While  it  is  alTerted  that  the  leading  and  fun- 
damental doctrines  oftheGofpel  are  mod  clear* 
ly  and  repeatedly  laid  before  us,  it  cannot  be  de- 
nied that  fome  things  in  it,  are  hard  to,  be  un- 
derftood.  Thefe  are  revealed  as  clearly  as  the 
nature  of  the  fubjecl  would  admit.  Some  things 
mud  be  in  their  own  nature  myflerious  and  in- 
comprehenfible.  Such  things  there  are  in  the 
volume  of  nature,  and  we  have  no  reafon  to  fup- 
pofe,  it  would  be  otherwife  in  the  volume  of 
revelation.  They  are  fo  fublime  as  to  tranfeend 
our  fcanty  powers  of  mind.  They  are  reveal- 
ed, however,  as  far  as  they  are  capable  of  being 
revealed,  or  as  far  as  we  are  capable  of  receiving 
them — or  as  far  as  may  be  needful,  either  for 
the  glory  of  God,  or  our  own  falvation.  Pro- 
phecies, for  example,  in  the  very  nature  of  things, 
will  be  obfeure.  The  event  only  can  expound 
them.  We  may  eafily  fee  what  the  grand  de- 
fign  is  :  but  the  precife  circumftances  of  the 
predicted  event  will  remain  a  fecret  to  us,  till  the 
event  lay  them  before  us. — We  cannot  pretend 
to  comprehend  the  great  points  of  Chriftianity 
relative  to  the  Trinity,  or  a  threefold  fubfiftence 
in  the  divine  eifence — the  human  nature  united 
to  the  divine  to  conftitute  the  one  mediator  be- 
tween God  and  man— the  refurre&ion  of  the 
body — and  the  change  which  will  pafs  upon  tliofc 
who  {hall  be  found  alive  at  the  coining  of  Chrift 


^54 

to  judge  the  world.  Thefe,  we  readily  admit, 
are  myfterious  and  incomprehensible  do&rines. 
But  their  being  fo,  is  no  proof  that  they  are  un- 
reafonable  and  abfurd.  To  fay  that  whatever  is 
incomprehenfible  in  Religion  is  unreafonable,  is 
a  mark  either  of  inattention  or  ignorance. 
God's  nature  is  incomprehenfible.  His  works 
of  creation  are  full  of  wonders.  And  a  revela- 
tion from  him  to  the  children  of  men  would  be 
juftly  fufpected,  if  it  contained  nothing  incom- 
prehenfible, and  above  reafon. 

You  will  be  pleafed  to  obferve  alfo  that,  be- 
fides  fome  doctrines  which  are  beyond  our  rea- 
fon, inexplicable  difficulties  may  attend  fome  par- 
ticular paffages  of  fcripture.  Thefe  difficulties 
originate  not  from  any  defect  or  impropriety  of 
manner,  in  which  they  are  expreffed  ;  but  from 
our  being  unacquainted  with  the  cufloms  or  u- 
fages,  to  which  an  allufion  is  made.  Thefe 
paffages  are  not  numerous.  And  our  falvation 
depends  not  on  our  rightly  underflanding  them. 
No  effential  duty  or  doctrine  of  the  Gofpel  de- 
pends on  a  doubtful  text.  What  is  neceffary 
to  inftrucl:  us,  in  things  divine,  and  to  guide  us 
fafely  to  God  and  happinefs,  through  the  dan- 
gers, fnares,  and  temptations  of  human  life,  is 
clearly  made  known  unto  us,  and  repeatedly  ur- 
ged by  all  fuitable  arguments,  and  the  moft  fe- 
rious  and  weighty  confiderations. 

The  fcriptures,  therefore,  are  as  a  light  to 
our  feet,  and  lamp  to  our  paths  :  a  light  finning 
in  a  dark  place,  with  a  fleady  brightnefs — able 
to  make  us  wife  unto  falvation  through  faith  in 
Jefus  Chrift— And— 


*S5 

iftly.  One  way  rightly  to  underftand  them  is 
to  interpret  them  by  themfelves.  They  are  their 
own  befl  interpreter.  It  is  one  of  the  mod  ra- 
tional principles  can  be  adopted  relative  to  un- 
derstanding the  infpired  writings  to  make  them 
expound  themfelves.  They  are  to  declare  their 
own  meaning.  No  explanations  of  men,  decis- 
ions of  councils,  or  tenets  collected  into  creeds 
are  to  be  admitted  as  perfect  guides,  in  things 
pertaining  to  our  falvation.  Men  may  be  wife 
and  learned:  Councils  may  be  judicious  and  pi- 
ous in  their  intentions,  but  after  all  are  liable  to 
miftakes.  This  is  not  faid  to  detract  from  the 
wifdom,  piety  and  learning  of  men — or  of  vene- 
rable councils.  A  wife  and  candid  Chriflian 
will  honor  their  opinions — carefully  weigh  them, 
and  be  diffident  of  himfelf :  will  be  modefl  and 
pay  all  due  deference  to  the  opinions  of  others, 
efpecially  men  of  ftudy,  erudition,  and  piety. 
But  ftill  we  mufl  all  think  for  ourfelves,  and 
mufl  adhere  undeviatingly  to  che  fcriptures,  as 
our  only  infallible  guide.  We  mufl  fland  or 
fall  to  our  own  Matter.  Another  man's  faith  can- 
not fave  us,  or  his  want  of  faith  deftroy  us.  We 
are,  in  things  divine,  to  call  no  man  Mailer,  or 
Father,  for  one  is  our  Mailer  even  Chrifl ;  and 
one  is  our  Father  who  is  in  heaven.  But  be  not 
ye  called  Rabbi ;  for  one  is  your  Mqfter,  even 
Chrift,  and  all  ye  are  brethren.  And  call  no  man 
Father  upon  the  earth ;  for  one  is  your  Father 
which  is  in  heaven.  No  man  has  any  right  to 
interfere,  by  compulfive  meafures,  in  another 
man's  religion.  Reafon,  argument,  and  perfua- 
fion  and  a  pious  example  are  the  only  weapons 
to  be  employed  to  fpread  the  glories  of  that  mild 
and  benevolent  fyftem  of  Religion,  which  Jefus 


of  Nazareth  inftituted.  Thtfrft  rule  of  rightly 
underilanding  the  Oracles  of  God,  is  to  make 
then  their  own  expofitor.  This  is  the  maxim 
of  proteftants.  It  is  a  jufl  and  important  maxim. 
We  are  not  to  pur  upon  the  r?,  the  interpretations 
and  conftruclions  of  imagination,  or  fancy  ;  or 
to  fuppofe  that  we  have  <my  impulfes  or  inspi- 
ration in  the  mind  to  give  us,  the  fpiritual 
meaning  of  them. 

2dly.  Another  method  rightly  to  underftand 
the  Scriptures,  is  to  take  them  according  to  the 
general,  eftablifhed,  and  well  known  import  of 
the  words  ufed.  All  learned  men,  who  alone  can 
be  competent  judges,  in  the  cafe,  agree  that  they 
are  well  tranflated.  And  through  the  peculiar 
care  and  bleffing  of  divine  Providence  they  have 
been  preferved  pure  and  entire,  during  fuch  a 
length  of  time,  and  fo  many  revolutions  of  lite- 
rature and  of  flates  and  kingdoms.  The  men 
who  w7ere  engaged  in,  and  by  authority  appointed 
to  the  work  of  tranflating  them  into  the  Englifh 
language  (and  the  translation  of  them  was  a  mod 
arduous  work)  were  men  of  great  integrity,  ex- 
tenfive  learning,  and,  in  the  judgment  of  chari- 
ty, undirTembled  piety.  Oppofita  feels  have  all 
allowed  them  to  be  a  faithful  and  jufl:  tranflation. 
When  we,  therefore,  take  them  into  our  hands 
to  perufe  them,  we  mould  underfland  them  pre- 
cifely,  as  they  are  written,  in  the  common  im- 
port of  the  words,  according  to  the  plain  rules 
of  grammar,  and  the  neceffary  conftruction  of 
fentences.  An  attention  to  thefe  things  is  abfo- 
lutely  neceffary,  in  order  to  a  true  understand- 
ing of  them.  We  are  not  to  feek  after  any  hid- 
den, nyyftical  fenfe  of  the  words  or  fentences. 


*57 

The  very  letter  and  meaning  of  the  fcriptures  is 
to  be  ftrictly  attended  to.  We  are  to  take  the 
words  ufed  in  the  facred,  juft  as  we  would,  in 
any  other  good  writings.  For  the  infpired  wri- 
ters always  ufed  words  properly,  and  had  good 
fenfe.  They  were  not  guilty  of  obfcurity  or  felf- 
inconfiftency.  Their  fole  end  was  to  ftate  and 
convey  the  truth,  which  they  were  commiffioned 
to  deliver,  with  propriety  and  fulnefs.  This  they 
did  mod  admirably,  and  with  great  beauty  and 
energy.  The  true  meaning  of  fcripture,  is  its 
very  life  and  power,  itsfpirit.  The  words  that 
I /peak  unto  you,  fays  Chrift,  they  are/pint,  and 
they  are  life.  They  reveal  true,  fpiritual  and  fa* 
ving  doctrines :  doctrines  all-important— doc- 
trines that  lead  to  life  eternal. — 

3<ily.  A  third  way  rightly  to  under  itand  the 
fcriptures,  is  carefully  and  critically  to  obferve 
the  connexion  and  fubject  matter  of  difcourfe, 
or  the  occafion — the  characters  to  whom  or  of 
whom  the  words  are  fpoken.  It  is  not  to  be  ex- 
pected that  readers  of  the  Bible  will  attain  to  a 
right  underflanding  of  it,  if  they  overlook  the 
connexion  and  occafion ;  and  take  fingle  and 
detached  paflages  by  themfelves,  and  fhape  them 
into  a  conformity  to  their  own  pre-conceived  o- 
pinion  or  fcheme  of  doctrines.  The  right  way 
not  to  be  deceived  by  our  own  reflections,  or" 
the  artful  infinuations  of  fuch  as  lie  in  wait  to 
deceive,  is  to  bring  our  opinions  or  tenets,  our 
principles,  whatever  they  may  be,  to  the  fcrip- 
tures ;  to  examine  them  by  their  light ;  and  to 
make  them  bow  to  their  decifion.  And  not,  as 
is  too  often  done,  to  bend  them  to  our  tenets  and 
H  h 


258 

principles.  We  are  to  fearch  them,  that  we  may 
thence  take  all  our  articles  of  faith,  and  maxims 
and  rules  of  conduct. .  Learned  and  unlearned 
ought  to  do  this ;  and  to  reject  whatever  will 
not  bear  the  teft,  when  applied  to  them.     To 

THE    LAW     AND    TESTIMONY  OUght     to    be    OUT 

Motto  as  Chriftians  or  believers  in  a  divine  rev- 
ela'ion.  If  any  of  our  religious  opinions  be  con- 
trary to  fcripture,  we  are  bound  by  our  regard 
to  their  authority  to  abjure  them.  And  that 
we  may  not  inadvertently  be  led  into  error  and 
delufion,  we  are  to  confider  as  accurately  as  may 
be,  the  connexion,  the  occafion,  the  defign  of 
the  infpired  penman,  to  whom,  and  of  whom  he 
is  fpeaking  :  comparing  one  paffage  with  anoth- 
er: that  which  is  figurative  and  lefs  plain,  with 
that  which  is  unngurative  and  more  obvious : 
examining  all,  with  diligence,  by  the  general 
and  ruling  principles  of  the  Goipel :  with  an 
honed  defire  to  difcover  our  duty  and  the  will 
of  God,  even,  if  our  favourite  notions,  (as  al- 
moft  all  feels  and  individual  Chriftians  have  their 
peculiarities  of  belief  and  practice)  mould  be 
found  to  be  directly  repugnant  to  fcripture.  Thus 
wefhall  rightly  underiland  fcripture.  Thus  we 
fhall  be  led  into  all  truth  and  duty. — It  appears, 
then,  with  an  evidence  exceedingly  bright,  that 
all  our  opinions,  whether  gleaned  from  authors 
uninfpired,  or  taken  up  by  reflection,  or  fallen 
into  by  accident,  mould  be  tried  by  the  word 
of  God.  But  whofo  looketh  into  the  perfeel  law 
of  liberty,  and  continueth  the  rein, he  being  not  a  for* 
getful .  hearer,  but  a  doer  of  the  work,  this  man 
Jhall  be  bleffed  in  his  deed, 

4thly.  A  further  'Way  rightly  to  underiland 


*59 

the  fcriptures,  is  to  diveft  ouvfeivcs,  as  far  as  is 
poffible,  of  all  prejudices,  and  to  read  and  hear 
them,  with  a  fincere  and  honed  intention  to 
know  the  truth.  Wherefore  lay  apart  allfiithinefs^ 
and  fuperfimty  of  naughtinefs,  and  receive  with 
meeknefs  the  ingrafted  word  which  is  able  to  fave 
your  fouls.  Perhaps  to  dived  ourfelves,  wholly, 
of  all  wrong  and  corrupt  biafes  is  impracticable, 
what  no  perfon  was  ever  yet  able  to  do,  after  his 
moll  vigorous  endeavours.  Sinful  prepoflerTions 
cleave  to  the  mod  candid.  We  may  be  prejudi- 
ced many  ways,  and  not  be  fenfible  of  it,  againft 
the  only  true  fyftem  of  Religion.  There  is  but 
one  right  way  of  belief  and  worfhip.  Truth  is 
uniform  and  one.  There  is  one  God,  one  Lord 
Jefus  Chrift,  one  faith,  one  baptifm — one  hope. 
Many  different  denominations  of  Chriftians  may 
hold  efientially  to  this  one  true  fyftem,  and  (till 
drink  in  many  fmall  errors,  uneffential  and  cir- 
cumftantial  things,  about  which,  they  may  vio- 
lently contend  to  the  lofs  of  charity.  We  are, 
then,  to  do  all  that  in  us  lies  to  get  into  this  right 
way :  not  only  to  think  we  are  right,  but  actual- 
ly to  be  right.  For  this  end,  we  muft  be  faith- 
ful and  impartial :  faithful  to  God  and  our  own 
confciences,  and  impartial  in  our  enquiries  ;  or 
be  anxious  left  our  fondnefs  for  a  party  lead  us 
into  error,  or  into  tenets  which  are  fubverfive  of 
the  very  foundation  of  the  Gofpel.  We  are  to 
take  heed  how  we  read,  as  well  as  how  we  hear. 

5thly.  If  we  woidd  rightly  underftand  the  in- 
fpired  writings,  it  is  incumbent  upon  us  to  ufe 
all  the  helps  in  our  power.  We  are  to  exercife 
our  own  rational  faculties.  Religion  is  the  moft 
reafonable  thing  in  the  world,  as  well  as  moft  im 


2b© 


portant.  About  what  therefore  can  our  reafon 
be  better  or  more  worthily  employed  ?  For  what 
was  reafon,  by  which  man  is  fo  remarkably  diftin- 
guifhed  from  the  brutal  herd,  given  us,  if  not  to 
ufe  it,  to  learn  the  duties,  and  doctrines  of  Reli- 
gion, and  to  aid  us  in  fearching  out  the  truth, 
and  fubftantial  happinefs  ? 

There  is  a  great  variety  of  helps  or  advanta* 
ges  to  gain  the  right  fenfe  and  meaning  of  Scrip- 
ture, for  which  we  ought  to  be  fmcerely  thank- 
ful, and  which  we  ought  mod  wifely  to  improve. 
We  can  read  them  in  our  own  language.  And 
by  the  wife  inflitution  of  common  fchools,  in 
our  favoured  Land,  almofl  all  clalTes  of  people 
are  able  to  read  them.  They  have,  by  a  won- 
derful Providence,  been  handed  down  to  us 
pure  and  uncorrupted  to  a  fufficient  degree. 
Many  judicious  and  excellent  Commentaries 
have  been  written  upon  them  by  pious  and  ablS 
men,  which  we  may  confult  at  pleafure,  or  as  we 
may  have  opportunity.  And  here  it  would  be 
a  criminal  omillion,  not  to  obferve,  that  public 
vvorfhip  on  the  Lord's  day,  to  which  we  may 
conflantly  repair,  is  defigned  to  open,  explain, 
and  apply  them.  And  when  any  are  in  doubt 
about  the  true  way  of  worfhip,  or  of  underfland- 
ing  the  Scripture,  the  regular  and  appointed 
Teachers  of  Religion  may  be,  and  ought  to  be 
reforted  to.  For  the  Priefls  lips  were  to  keep 
knowledge.  And  they  will  efteem  it  a  happi- 
nefs to  inflru£t  the  unlearned — to  confirm  the 
unliable — and  to  guide  the  doubtful. — Such 
people  as  have  a  real  defire  to  know  the  truth, 
an  honefi  heart  to  enquire  after  the  right  way 
of  the  Lord,  will  not  fail    tc   apply   and  ufe  ail 


iSi 


thefe  helps.  Plain  is  it,  that  no  perfon  can, 
with  any  confiftency  or  honed  impartiality,  pro- 
fefs  to  be  feeking  the  true  way  of  the  Lord,  who 
doth  not  ufe  and  improve  all  thefe  helps  and  ad- 
vantages.— It  may  here  be  remarked,  that  it  is 
a  work  of  much  labour  and  care,  painful  ftu- 
dy  and  diligent  enquiry  to  undcriiand  the  fcrip- 
tures.  Knowledge,  whether  human  or  divine, 
is  not  eafily  acquired. — And  ignorant  and  unin- 
formed people  are  the  mod  confident  and  felf- 
fufficient. — It  is  to  be  regretted  that  it  is  fo. 
But  fact  and  experience  verify  it.  Many  too, 
ihut  their  eyes  upon  the  light,  through  prejudice. 
Vicious  and  profane  perfons  hate  the  light  and 
will  not  come  unto  it,  left  their  deeds  mould  be 
reproved. 

6thly.  A  further  way  to  underftand  aright 
the  infpired  writings,  is  to  feek  to  heaven  for 
light,  guidence,  and  indru&ion.  We  are  not  to 
lean  to  our  own  undcrdanding,  or  confide  in 
our  abilities  or  learning.  Man  is  a  poor,  im- 
perfect frail  being.  He  has  prejudices,  which 
he  knows  not.  He  is  at  all  times  prone  to  err, 
through  the  corruptions  of  his  nature.  Sin  has 
brought  a  thick  cloud  over  his  mind.  He  needs 
divine  illumination.  The  mod  acute  and-learn- 
ed  need  this,  as  well  as  the  unlearned  and  weak. 
The  divine  alTidances  are  to  he,  prayerfully  fought. 
If  any  man  lack  wifdom,  let  him  <afk  of  God. 
would  we,  confequently,  underdand  aright  the 
holy  Oracles,  we  mud  not  only  perufe  them, 
with  indudry  and  care,  but  devoutly  and  fervent- 
ly implore  the  God  of  all  grace  to  open  them 
to  us,  to  fpread  a  divine  light  over  them,  that 
they  may  indrucl,  warn,  and  quicken  us.     We 


fhould  feek  to  him,  who  gave  them  to  us,  to  en* 
able  us  to  perceive  their  true  beauty  and  glory, 
and  to  conform  our  hopes,  hearts,  and    lives  to 
them  :  to  be  animated  by  their  promifes — warn* 
ed  by  their  threatenings — comforted  with  their 
hopes  ;  and  guided  to  heaven  by  their  precepts. 
The  teachings  of  the  holy  fpirit  are  to  be  devout- 
ly implored,  that  they  may  be  favingly  profitable 
to  us.     Rightly  underffood,  and  duly  improved, 
they  are  able  through  faith  in  Jefus  .Chrift,   to 
make  us  wife  unto  falvation.     All  fcripture   is 
give?t  by  infpiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof  for  correction,  for  inftrucliort 
in  righteoufnefs.     "That  the  man  of  God   may  be 
perfect ',  thoroughly  furnijhed  unto  all  good  works. 
Divine  grace  mult   fanclify  us    by  therm*  and 
them  to  us.     The  teachings  ofChrift,as  the  true 
prophet  are  requifite  to  open  the  mind,    to  re- 
move prejudices,  and  to   enable  us  to   fee  the 
beauty,  glory,  and  importance  of  them.     Being 
horn  again,  fays  the  Apoftle  Peter,  not  of  corrup- 
tible feed,  but  of  incorruptible,  by  the  word  of  God, 
which  liveth  and  abideth  forever.     For  allfiejh  is 
grafs,  and  all  the  glory  of  man,    as  the  flower   of 
grafs.     The  grafs  withereth,  and  the  flower  there- 
of falleth  away.     But  the  word  of  the  Lord  endur- 
eth  forever.    And  this  is  the  word  which   by  the 
Gcfpel  is  preached  unto  you. 

7thly.  A  renewed  heart  is  the  beft  help  to 
underfland  aright  the  facred  writings.  A  holy 
temper  of  heart  will  difpofe  us  to  fit,  like  Mary, 
at  the  feet  of  Jefus  to  receive  with  joy  his  inftruc- 
tions.  If  we  have  this,  we  fhall  feel  moil  fenfi- 
bly  while  we  read  and  hear — read  the  written, 
and  hear  the  preached  word.     This  will  enable 


us  to  fee  the  beauty  and  glory  of  the  divine 
character — the  excellency  of  the  Mediator's 
character — to  behold  the  equity  of  Providence, 
the  riches  of  divine  grace,  the  wonders  of  a  Re- 
deemer's love,  and  give  us  a  lively  view — of  ali 
the  truth,  duties,  doctrines,  and  ordinances  of  the 
Gofpel.  A  very  different  fenfe  of  fcripture  has 
the  faint  from  the  finner,  the  penitent  helieving 
Chriftian,  from  the  thoughtlefs  and  profane  fin- 
ner, the  fanctified  from  the  unfan&ified  heart. 
The  natural  man  receiveth  not  the  things  of  the 
fpirit  of  God :  for  they  are  foolifJmefs  unto  Eim^ 
neither  can  he  know  them,  becaufe  they  are  fpirit- 
tially  difecrned.  This  doth  not  mean  that  an  un- 
renewed perfon  cannot  underftand  the  true  mea- 
ning of  fcripture,  or  the  doctrines  of  it.  For, 
then,  it  could  be  of  no  benefit  or  ufe  to  him. 
What  cannot  be  underftood,  cannot  work  any 
good  effect  upon  the  heart  or  life.  To  alfert 
that  none  can  underftand  the  word  of  God,  un- 
lefs  infpired  by  the  fame  fpirit,  which  gave  it,  is 
inconfiftent  with  every  principle  of  reafon,  com- 
mon fenfe,  and  fcripture.  For  it,  that  is,  the 
fcripture,  addreffes  itfelf  to  all,  good  and  bad, 
faints  and  finner s.- Finally — 

8thly.  In  order  to  underftand  \h&  written  word 
of  God  aright,  we  muft  practife  what  we  do 
know — practife  according  to  its  divine  precepts. 
A  right  and  faving  knowledge,  is  a  practical 
knowledge.  We  muft  not  only  be  willing  to  re- 
ceive all  our  doctrines  and  principles  from  the 
holy  fcriptures,  but  to  be  guided  by  them  alto- 
gether, in  our  conduct  and  converfation  : — to 
embrace  them  as  the  only  rule  of  faith  and  prac- 
tice,— Then  mall  we  be  fofe.     Then  fha!l  wc 


264 

have  a  guide  that  cannot  miflead  us.  If  any 
man  do  his  will,  he  fhall  know  of  the  dodrine 

whether  it  be  of  God. Thus  we  are   to   do, 

in  order  rightly  to  underftand  the  fcripture — 
—Then  opened  he  their  underftanding  that  they 
might  underftand  the  fcripture.— 


DISCOURSE    XIII. 


TheGofpel  to  be  fupported  by  thofe  who  enjoy  it* 


GALATIONSvi.  6. 

Let  him  that  is  taught  in  the  word,   communicate 
unto  him  that  teacheth  in  all  good  things, 

THE  fyftem  of  do&rines,  duties,  and  ordi- 
nances revealed  in  fcripture  is  exceedingly 
plain,  level  to  every  capacity,  and  eafy  to.  be 
comprehended.  That  it  is  fo,  is  one  of  its  moft 
engaging  recommendations.  Were  it  unintelli- 
gible, or  wrapped  up  in  obfcurity  and  myfticifm, 
this  of  itfelf  would  be  a  valid  plea  for  reje&in  *  it 
as  an  impofture  or  fraud.  So  plain  is  it,  in  its 
effentiai  principles,  that  nothing  but  a  willing 
mind  to  hear,  receive,  and  attend  to  truth  and 
duty  is  wanting.  Were  we  fincerely  and  can- 
didly difpofed  to  hear  and  admit  the  truth,  we 
ihould  differ  but  little,  in  our  opinions,  about 
the  diflinguifhing  peculiarities  and  glories  of 
Chriltian  do&rine  and  practice.  The  reafon,  or 
at  leaft,  chief  reafon,  why  we  omit  what  is  clear- 
ly revealed  to  us  as  duty  by  God,  is  becaufe  we 
h\  heart  are  oppoied  to  it.  An  unwillingnefs  to 
I  i 


i66 

believe  and  do,  as  we  are  exprefsly  commanded,, 
is  the  real  difficulty  in  the  way  of  our  falvation. 
This  unwillingnefs  at  heart  puts  us  upon  making 
objections  againft  a  duty,  which  is  clearly  reveal- 
ed, and  repeatedly  revealed,  raifes  prejudices  a- 
gainft  it,  forms  apologies  for  the  omiffion  of  it, 
and  fets  to  work,  moft  vigoroufly,  all  the  fyftem 
of  the  felfifh  affections.  For  what  we  are  really 
and  deeply  unwilling  to  do,  or  wifh  not  to  be  true, 
we  can  eafily  work  ourfelves  up  to  difbelieve. 

On  fubjects  of  a  moral  and  religious  nature, 
a  man  by  nourifhing  prejudices,  by  falfe  reafon- 
ing,  by  artifice  and  delufion,  can  perfuade  him- 
felf  to  believe  any  thing,  however  abfurd  or  im- 
pious or  contradictory — even  to  admit  that  he  is 
infpired, — or  may  lawfully  murder  himfelf  and 
family  ;  or  that  there  are  no  Gofpel  ordinances, 
or  jiated  worfhip  of  the  Deity,  or  that  a  divine 
revelation,  which  bears  all  the  marks  of  credibil- 
ity and  authenticity,  that  could  be  defired,  is 
only  a  cunningly  devifed  fable.  This  being  the 
cafe,  we  ought  in  all  conditions,,  to  be  moft  vig- 
ilantly upon  our  guard  againft  the  illufions  of  our 
oWn  minds  y  and  alfo  againft  the  temptations  of 
the  great  adverfary  of  fouls,  who  always  joins 
jn  with;  thofe  illuiions.  He  artfully  attempts 
to  rivet  them,  full  well  knowing  that  this  is  the 
inofl  probable  way  to  fucceed  in  his  defigns  to 
ruin  us  forever,  and  to  make  us  the  occafion  of 
dilt  urban-,  e  and  divifions  in  fociety.  A  heated 
imagination,  an  erroneous  confcience,  and  felf- 
lik  affections  of  the  heart,  together  with  bitter 
prejudices  againft" the  truth  are  the  moft  fuccefs- 
jul  engines  ever  employed  by  the  adverfary  of 
fouls  to  deceive  and  ruin  them.     They  are  dan- 


*6l 

gerous  things,  more  fo  than  can  be  eafily  c~oru* 
ceived. — Nay,  no  perfon  can,  to  a  fufficient  de- 
gree, dread  the  unhappy  influence  of  an  erro- 
neous Confcience — heated  imagination — infla- 
med paffions — and  intemperate  zeal.  They  hav£ 
led  away  thoufands  from  truth  and  duty,  and  feal- 
ed  them  down  in  fatal  delufions.  We  are  fur- 
prized  to  find  what,  we  mud  acknowledge,  is 
found  by  daily  experience,  that  many,  who  pro- 
fefs  iincerely  to  believe  the  truth  of  Religion, 
are  notwithstanding  difcovered  to  be  capable  of 
rejecting  fome  of  its  mofl  important  principles, 
and  plained  duties. Among  thefe  plain  du- 
ties, that  of  fupporting  the  Gofpel  may  juftly  be 
reckoned  one« 

In  the  fequel,  I  fliail  attempt  to  offer  the  fcrip- 
iure-arguments 

I.  In  favour  of  this  duty. 

II.  To  confider  the  manner,  in  which  it  is  to 
be  difcharged. 

III.  And  to  invalidate  the  objections,  which 
have  ever  been  made  againft  it. 

i.  The  firft  thing  intended  is  to  offer  the 
fcripture-arguments  to  prove,  that  it  is  a  plainly 
revealed  duty,  that  the  precious  Gofpd  of  our 
bleffed  Saviour  mould  be  fupported  t>y  the  peo- 
ple, who  enjoy  it.  There  is  no  part  of  God's 
revealed  will  that  may  be  kept  out  of  view,' or 
be  omitted  to  be  let  before  mankind.  The 
whole  truth,  which  he  hath  made  known  to  us, 
whether  pleafing  or  difpleafing  to  the  human 
mind,  is  to  be  exhibited.  We  may  not  flop 
mort  of  it,  or  go  beyond  it.   If  it  be  a  part  of  the 


268 

counfel  or  will  of  God  made  known  to  man,  m 
the  holy  fcriptures,  that  the  Gofpel  is  to  be  fop- 
ported  by  thofe  who  enjoy  it,  it  may  not,  with 
a  good  confcience,  be  withheld  or  denied.     A 
denial  of  it,  it  mult  be  obvious  to  remark,  has 
a  great  and  unhappy  influence  upon  the  intereft 
of  the  Gofpel,  and  the    Redeemer's  kingdom. 
^t  tends  to  the  decay  of  piety  and  virtue.     What 
is  extremely  painful  to  obferve,  is  that  it  appears 
from  experience  and  the  hiftory  of  the  Church, 
in  paft  ages,  and  in  the  prerent  age,  that  thofe 
who  wifh  to   break  up  the   peace  and  order  of 
particular    Churches,  and  to  foment  divifions, 
pretty  generally  commence  their  operations,  with 
a  full  and  abfolute  denial  of  this  duty.     They 
Taife  a  loud  cry,  and  vehemently  declaim  againft; 
it.  They  fpeak  of  it,  in  language  not  only  bitter 
but  fcornful.     They   fay  it   is  utterly  unlawful 
and  exceedingly  wicked ;  nay,  and  directly  con- 
trary to  fcripture.      Mean  while,  they  do  not 
forget  to  impute  to  thofe  who  recieve  the  fup- 
port,  the  word    motives — the   mod  felfifh  and 
mercenary  ;  as  having  no  eye  to  any  thing  be- 
yond the  pecuniary  advantages  of  their  facred 
calling. 

Such  clamours  fet  on  foot  againft  the  obliga- 
tions of  fupporting  the  Gofpel,  as  they  proceed 
cither  from  ignorance,  wilfulnefs,  or  parfimo- 
ny,  fo  they  fall  in  with  the  current  of  the  felfifh 
pafTions  of  corrupt  nature.  And  as  intereft  is 
the  idol  of  every  man,  who  is  una  ^uainted  with 
the  divine  force  of  Virtue  and  piety,  fo  whatev- 
er arTe&s  or  touches  this  idol,  nearly  affecls  his 
heart :  readily  does  he  liften  and  eafily  makes 
himfelf  believe  what  he,  in  his  perverted  mind, 


2.6$ 

concludes  to  fall  in  with  his  fuppofed  interell. 
The  love  cf  money,  or  an  inordinate  attachment 
to  property,  is  the  root  of  all  evil.  Thence  moir 
of  the  crimes  which  difgrace  human  nature,  and 
disfigure  the  page  of  hiftory.  We  full  well 
know,  that  a  man  can  eafily  collect  arguments, 
fuffkient  to  convince  him,  that  he  is  juftified  in 
not  doing,  what  he  is  totally  oppofed  to  doing.—'' 

I  am  entering  on  a  fubjecl  of  great   moment, 
affecting  in  its  confequences,  the  very  being  and 
exiftence  of  public  worfhip  ;  and  of  courfe,  the 
Chriltian   Religion    itfelf.     It  is  a  fubject    too, 
which  is  not  often  difcuffed,  left  what  we  offer, 
fhould  be  confidered  either  as  a  cenfure  on  peo- 
ple for  failures  in  their  duty,  or   implying  a  fuf- 
picion  of  their  friendfhp  or  good  will.    But  there 
may  be  circumftances,  which  may  require    that 
the  obligations  of  fupporting  the  Gofpel,  fhould 
be  fully  (fated.     They  need  not  be  often  urged, 
and  are  not.     But  whatever  doctrine,   truth,  or 
duty  may  at  any  time  be  oppofed,  or  Providence 
may  fuffer  individuals  to  rife  up  and  deny  :  that 
doctrine,  truth,  or  duty  muft  not  be  relinquifh- 
ed  ;  but  there  is  a  plain  call  to    vindicate  it. — 
Painful  as  it  is  to  me,  to  fpeak  where   motives  ot 
felf-intereft,  and    not  a  fenfe   of  duty,    may  be 
but  diftantly  inferred  to  influence  me,  or  where 
malice  and  prejudice  may  accufe  me  of  pleading 
my  own  caufe,  I  ihall  proceed,    regardlefs  of  re- 
proaches, to  adduce  the  Scripture-proof  that  the 
Gofpel  is  to  be  fupported   by  thofe,  who  enjoy 
it  according  to  the  exprefs  will  of  Jefus  Chriil.— 
And,  in  the  jirjl place,  we   argue   the  obliga- 
tions of  fupporting  the  Gofpel,  in  a   decent  and 
honourable  manner,  from  this  confideration,  it 


279 

is  the  will  of  God  that  there   fhould  be  ftated 
public  worfMp,  and  an  order  of  men  appointed 
to  prefide  over,  and  to  difpenfe    to  wormipping 
AfTemblies,  Gofpel-truths  and  ordinances.     The 
office  of  a  Gofpel-Miniftry  is  facred.     It  is  deri- 
ved from  the  great  head  of  the  Church.     This 
is  a  true  faying,  if  any  man   defire  the  office  of  a. 
BifJoop,  he  defireth  a  good  work*     That  the  work 
and  office  of  an  evangelic  Miniftry  are  of  divine 
appointment,  has  often  been  proved  on  partic- 
ular occafions.     And  the  proof  has  very  often 
been  laid  before  us,  in  printed    difcourfes.     To 
enter  largely  on  the  proof  now,  would  carry  me 
beyond  my  defign.     But  a  brief  dating  of   the 
moft  material  parts  of  the  proof,  is  now  neceffa- 
ry,  in  order  to  eftablifh  the  duty  of  fupporting 
public  worfhip    and    the    Gofpel.     Is  it,  then, 
clear  from  the  word  of  God  that  there  fhould  be 
Gofpel-Teachers,  regularly   indu&ed   into   the 
work,  in   the  New-Teftament-Church,   to  the 
end  of  the  world  ?  To  be  fatisfied  on  fo  inter- 
efting  all  inquiry,   let  us  candidly  liften  to   the 
voice  of  the  Saviour.     Hath  he,  who  is  the  king 
of  Saints  and  Bifhop   of  fouls,   appointed   and 
commiffioned  fuch  an   order  of  men  to  be  the 
mouth  of  God  to  his  people  ?  That   he  actually 
hath,  appears  from  thofe  large  and  particular  de- 
scriptions, in  his  Gofpel,  of  their  work  and   of- 
fice.    And  he  exprelsly  declares  that  the  office 
fhall  remain   in  his  kingdom   till  the  clofe  of 
time. There  are  many  very  exprefs  and  mar- 
ked paffages  of  fcripture,  which  inform  us  of  the 
Inflitution  of  a  Chriilian  Miniftry,  and  of  its  con- 
tinuance in  the  world,  as  long  as  the   world 
fhall  fland.     Suffice  it  jufl  to  repeat,  as  a  fpeci- 
men,  the  fubfequent  ones.     He,  that  is,  a  rifen 


2J1 

Redeemer,  gave fome,  prop  hets,fome  ApoJlles,fome 
Evangelifts,fome  Pajlors  and  Teachers,  for  the  per- 
feeling  of  the  faints,  for  the  work  of  the  Miniflry> 
for  the  edifying  of  the  body  of  Chrifl,  till  we  all 
tome  in  the  unity  of  the  faith,  and  of  the  knowledge 
Jof  the  fon  of  God,  unto  a  perfeel  man,  unto  the  meaf- 
ure  ofthefulnefs  of  Chrifl.  Here  is  an  account 
of  what  Chrift,  as  rifen  and  glorified,  did  with 
regard  to  Teachers  in  his  Church,  both  extraor- 
dinary, fuch  as  prophets,  Apoftles,  and  Evange- 
lilts,  and  ordinary,  fuch  as  Paftors  and  Teach- 
ers. And  how  long  the  inftitution  of  fuch  an 
order  of  men  as  Paftors  and  Teachers,  was  to  be 
continued  :  what  their  bufmefs  and  work  were  : 
and  the  ends  of  the  inftitution.  The  ends,  were 
the  perfecting  of  the  faints,  the  unity  of  the  faith 
and  promotion  of  religion.  It  was  to  continue 
as  long  as  there  were  any  among  mankind  to  be 
'called  into  the  faith  and  fellowship  of  the  Gof- 
pel,  that  is,  as  long  as  time  fhould  lafL 

Again,  Chrift  as  head  over  all  things  to  the 
Church:,  commanded  his  Apoftles  and  difciples, 
to  go  into  all  the  world,  and  to  preach  the  Gof- 
pel  to  every  creature.  Go  teach  all  nations r,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  holy  Ghofi,  teaching  them  to  ob- 
ferve  all  things  whatfoever  1 have  commanded  you ; 
and  lo!  I  am  with  you  always,  even  unto  the  end 
of  the  world.  As  long,  therefore,  as  the  world 
ihall  ftand,  fo  long  mail  there  be  a  Chriftian 
Miniftry. — The  charge  which  the  Apoftle  gave 
to  Titus  as  a  Gofpei  minifter,  and  which  is  to 
be  given  to  all,  who  enter  the  facred  office  of 
the  evangelic  Miniftry,  is  a  full  proof  that  the 
office  is  of  divine  appointment  -y  and  that  the  in- 


^ 


ftitution  of  fuch  an  prder  of  men,  as  Gofpel 
Miniflers,  is  not  the  refult  of  human  invention 
or  human  policy.  The  charge  is  moft  weighty 
and  folemn.  It  is  awfully  ferious.  We  cannot 
hear  it  without  feeling  a  reverential  awe.  / 
charge  thee  therefore  before  God,  and  the  Lord  Je- 
fus  Chrijl,  who  jk  all  judge  the  quick  and  dead  at 
his  appearing,  and  his  kingdom  ;  preach  the  word, 
be  inftant  infeafon,  out  offeafon,  reprove,  rebuke, 
exhort  with  all  long-fuffering  and  doclrine.  For 
the  time  will  come,  when  they  will  not  endure  found 
doclrine :  but  after  their  own  lujls  /hall  they  heap 
to  themj elves,  teachers,  having  itching  ears.  And 
they  Jh all  turn  away  their  ears  from  the  truth,  and 
fhall  be  turned  unto  fables.  No  words  can  more 
exprefsly  reveal  to  us  the  certainty  that  there  is, 
in  the  New  Teftament,  fuch  an  order  of  men, 
as  Gofpel  Miniflers ;  and  that  there  are  times 
when  people  will  not  bear  found  doclrine,  but 
will,  as  if  infatuated,  run  with  ftrange  avidity 
after  felf  created  Teachers,  or  impoftors  ;  will 
multiply  them,  having  itching  ears  ;  and  are  un- 
accountably refllefs  and  uneafy  till  they  find 
Jlrange  doclrines,  and  flrange  teachers  of  fuch  doc- 
trines. They  turn  away  their  ears  from  the  truth. 
And  turn  unto  fables.  We  need  not  hefitate  to 
admit  the  reality  of  the  Chriftian  Miniftry,  when 
we  find  thofe  bearing  the  office,  reprefented  as 
being  called  of  God — embaffadors  of  Chrift — the 
fervants  of  the  mod  high — New-Teftament-min- 
ifters,  whofe  work  is  to  publifh  the  laws,  and 
offer  the  grace  of  Chrift.  They  are  faid  to  be 
fent  of  God ;  they  are  to  fpeak  in  his  name— 
they  hold  up  the  laws  and  grace  of  the  Saviour, 
difpenfe  his  truths — deliver  his  doclrines — ad- 
minifter  his  ordinances,  proclaim  his  promifes— 


denounce  his  threatenings — and  in  Church-pro- 
cefTes  inflict  his  cenfures,  or  exercife  his  difci- 
pline.  It  appears,  then,  with  an  evidence,  com- 
plete and  full,  that  the  work  and  office  of  the 
Gofpel  Miniftry  are  of  divine  appointment :  or 
that  it  is  the  exprefs  revealed  will  of  God  that 
there  mould  be,  in  his  Church,  or  in  the  New- 
Teftament-difpenfation,  dated  Teachers,  Pallors, 
or  Miniflers ;  and  that  they  mould  declare  his 
counfel  in  his  written  word,  and  not  the  ficti- 
tious revelations  of  a  fuppofed  infpiration,  or 
their  own  opinions  or  dreams.  They  are  to 
preach  Chrift  and  him  crucified  :  and  not  them- 
felves. — If  there  be  fuch  an  order  of  men,  they 
muft  be  fupported.  The  people,  among  whom 
they  labour,  in  word  and  doctrine,  are  obliged 
to  fee  that  they  are  decently  fubfifled.  Their 
time  and  talents  are  confecrated  to  God  in  his 
Gofpel,  and  they  mud  be,  as  to  temporal  things, 
provided  for,  honourably.  What  may  be  deem- 
ed an  honourable  fubftftence,  muft  be  determin- 
ed by  the  attending  circumftances.  The  age  in 
which  they  live.  The  place  where  they  live. 
The  modes  of  living  are  very  different,  indiffer- 
ent ages,  and  places.  What  may  be  honoura- 
ble in  one  age  or  place,  may  be  totally  inade- 
quate in  another. — The  divine  appointment  of 
the  Chriftian  Miniftry  is  a  conclusive  argu- 
ment in  favour  of  the  duty  of  fupporting  the 
Gofpel.— 

In  the  fecond  plaee^  we  argue  the  duty  from 
the  principles  of  juftice.  Juftice  between  man 
and  man  is  a  great  and  indifpenfible  obligation. 
It  is  a  moral  Virtue  of  fuch  'high  importance  as 

K  k 


274 

to  be  the  very  pillar,  upon  which  fociety  reftsv 
Injuftice  towards  anv  man,  or  body  of  men  is  a 
heinous  violation  of  the  law  of  God,  That 
which  is  altogether  juft,  he  would  have  us  prac- 
tife.  He  is  a  being  of  ftricl  and  impartial  right- 
eoumefs.  The  righteous  Lord  loveth  righteouf- 
Dels  and  his  countenance  doth  behold  the  upright. 
As  all  orders  of  a  community  ought  to  exercife 
honefty  in  their  dealings  with  others,  fo  it  is  fit 
for  them  to  call  for  exact  juftice  from  others,. 
Exterior  cir,cumftances  alter  not  the  claims  of 
juftice.  It  is  a  moral  Virtue  which  binds  all 
men.  And  it  is  to  be  obferved  to  thofe  in  high 
as  well  as  low  life,  to  thofe  that  are  affluent,  a3 
well  as  to  thofe  that  are  indigent,  to  thofe  who 
are  clothed  with  facred,  as  well  as  civil  office — 
to  thofe  placed  in  feats  of  honour,  as  well  as  to 
thofe  in  the  fhades  of  retirement,  enjoying  the 
fweets  or  a  private  life.  Is  there  a  more  obvious 
dictate  of  juitice,  than  that  fuch  as  labour  for 
others,  or  ipaid  their  time  for  their  benefit, 
flbpuld  receive  a  compenfaticn  ?  Doth  God  who 
is  perfeftly  juft  and  right,  require  cue  man  to 
devote  his  talents  and  time  to  another,  without 
receiving  a  due  return?  Can  a  cafe  be  named, 
where,  in  things  temporal  or  civil,  a  labour  done 
or  fervice  performed,  may  not  righteoufiy  claim 
a  reward.  But  if  the  labour  done  or  fervice  per- 
formed, be,  in  things  religious  and  divine,  is  a 
eompenfation  to  be  denied  ?  Is  a  labour,  unde- 
ferving  of  a  reward,  merely  becaufe  it  is  a  reli- 
gious labour  ?  Will  any  one,  who  exercifes  any 
reafon  at  all,  or  who  has  any  fenfe  of  the  ties  of 
common  honefty  repudiate  the  notion  of  a  com- 
penlation,  becufe  Religion  is  concerned  ?  St. 
Paul  makes  an  appeal  to  the   principles  of  ftrict 


*75 

jttffice,  to  prove  that  Minifters  under  the  Gof- 
pel  fhould  not  be  unrewarded  for  the  fervice  or 
labour  of  love,  which  they  perform,  i  Cor.  ix. 
7.  Who  goeth  a  warfare  at  his  own  charges  ?  Who 
plantcth  a  Vineyard  ^  and  eateth  not  of  the  fruit 
thereof  %  or  who  feedeth  a  flock  and  eateth  not  of 
tin  milk  of  the  flock  ?  Thefe  quefiions  carry  their 
own  anfwer,  It  is  fupnofed  that  every  rcafongble 
perfon,  the  moment  he  hears  them  is  prepared 
to  give  the  right  anfwer.  Three  cafes,  or  itates 
of  life  are  mentioned  :  the  foldier  who  goes  a 
warfare,  the  planter  and  dreiTer  of  a  Vineyard, 
and  the  fliepherd  who  watches  and  tends  anx- 
iouily  his  flock.  Such  reafonably  look  for  a  re- 
ward. They  could  not  perform  the  work,  in 
common,  without  a  reward.  All  mankind  feel 
that  it  is  entirely  fit  that  they  fhould  receive  a  due 
recom pence  for  their  toils,  care,  and  tendernefs. 
It  would  be  barbarous  cruelty,  as  well  as  high  in- 
juftice,  to  deprive  them  of  &  due  recompence. 

In  the  third  place  i  the  duty  of  fupporting  the 
Gofpel  may  be  proved  from,  not  only  flrictt  juf- 
lice, but  from  this  confideration,  that  the  general 
rules  of  equitable  dealings,  make  it  fit  and  prop- 
er that  thofe  who  labour,  in  word  and  doctrine, 
in  the  Gofpel,  mould  not  be  cut  off  from  a  living 
among  their  fellow-creatures.  Let  me  urge  this 
argument.  You  know  that  it  is  impofiibfe  for 
any  clafs  of  men  to  fubfifl  upon  nothing.  Our 
beingemployed  about  heavenly  and  divinethings, 
does  not  fuperfede  the  neceflity  of  having  tempo- 
ral provifions  to  fupport  us.  Food,  raiment, 
and  a  dwelling,  the  neceffaries  and  conveniences 
of  life  are  as  requifite  for  thofe,  who  are  engag- 
ed in  the  arduous  work  of  the  Gofpel-Miniftry, 


276 

as  for  other  orders  of  men.  In  order  to  be  work- 
men that  need  not  to  be  afhamed,  Minifters  muit 
ftudy.  And  they  muft  ftudy  much — mull  read 
extenfively— muft  give  themfelves  to  reading, 
meditation,  and  prayer — they  muft  vifit  the  fick 
—muft  attend  the  dying — muft  confole  the  for- 
rowful. — The  duties  of  their  office  are  fo  ardu- 
ous and  various,  that  they  will  take  up  all  their 
time  : — employ  all  their  abilities,  though  the 
moft  fplendid. — The  education  neceflary  muft  be 
a  learned  one.  This  is  expenfive.  Much  pre- 
vious pains,  ftudy,  and  care  are  needful,  in  or- 
der to  be,  as  far  as  human  exertions  can  go, 
competent  to  the  duties  of  their  office.  I  fay,  as 
far  as  human  exertions  can  go  : — for  divine  grace 
fandifies  the  heart.— Now  can  any  once  fo  far 
lay  afide  reafon,  as  to  affert  that  one  man  is 
bound  to  devote  himfelf  to  the  advantage  of  a- 
nother,  in  fpiritual  concerns,  to  promote  them — ■ 
to  inftrucl:  him — without  a  compenfation  ? — 
Shall  minifters  of  the  Gofpel  go  unfupported — 
their  families  be  neglecled,  and  they  go  from 
houfe  to  houfe^  begging  their  daily  bread  ?  The 
more  high  and  honourable  their  calling,  the 
more  need  of  a  comfortable  maintainance.  Rea- 
fon always  agrees  with  revelation  ;  and  as  fully 
eftablifhes  the  duty  of  honourably  fupporting  the 
Gofpel.  Thus  argues  the  Apoftle  Paul :  i  Cor. 
ix.  ii.  If  we  have f own  unto  you  fpiritual  things , 
is  it  a  great  thing  if  we  fkould  reap  your  carnal 
things.  The  meaning  of  this  paffage  is  this  : 
think  it  not  hard — think  it  not  a  burden — com- 
plain not  that  you  fuppof t  with  your  fubftance, 
thofe  who  minifter  unto  you  in  holy  things.  It 
is  u*  terly  impoflible  for  any  fet  of  men  to  be  fit, 
or  qualified  to  teach  others,  without  diligent  flic- 


2JJ 

dy9  and  devoting  their  whole  time  to  the  bufmefs 
of  treafuring  up  knowledge.  We  are  not  to  look 
for  miraculous  ailiftances,  or  that  knowledge  in 
religion  is  to  be  imparted  by  divine  infpiration.-— 
If  knowledge  in  Divinjty  be  acquired  by  the  ordi- 
nary methods,  as  the  Apoftle  fuppofes,  by  read- 
ing, meditation,  and  prayer  ;  and  if  Minifters  of 
the  Gofpel  are  to  give  themfelves  wholly  to 
thefe  exercifes  ;  the  neceffary  confequence  is, 
they  muft  be  fupported  by  the  people,  among 
whom  they  preach. — 

4thly.  The  duty  of  fupporting  the  Gofpel 
may  be  proved  from  the  plentiful  provision  made 
by  divine  order,  for  the  temporal  fubfiftence  of 
the  Jewifh  priefthood.  This  was,  indeed,  large 
and  honourable.  God  always  provides  for  the 
fubfiftence  of  thofe,  whom  he  calls  to  his  work 
and  fervice.  He  never  lets  his  Miniftering  fer- 
vants  go,  without  a  way  prefcribed  for  their  fup- 
port :  and  a  very  ample  one,  was,  by  himfelf, 
given  to  the  tribe  of  Levi.  The  argument  to  ef- 
tablifh  the  obligations  of  a  people  to  maintain 
the  Minifters  of  the  Gofpel,  from  the  Jewifh 
practice  of  fupporting  the  Priefthood,  and  the 
Religion  of  the  Temple  is  conclufive.  For  it  is 
the  very  argument  made  ufe  of  by  the  Apoftle. 
i  Cor.  ix.  8,  9,  10.  Say  I  thefe  things  as  a  man.y 
or  faith  the  law  the  fame  alfo  ?  For  it  is  written  in 
the  law  of Mofes,  thou /halt  not  muzzle  the  mouth 
of  the  ox  that  treadeth  out  the  com.  Doth  God 
take  care  for  oxen  I  or  faith  he  it  altogether  for  our 
fakes  ?  For  our  fakes  no  doubt  this  is  written. 
For  he  that  planteth  Jhall  plow  in  hope  :  and  he 
that  threjheth  in  hope  Should  be  partaker  of  his  hope* 
verfe  13.  Do  ye  not  know  that  they  which  minifler 


78 


about  holy  things,  live  of  the  things  of  the  temple* 
and  they  which  wait  at  the  Altar  are  partakers 
with  the  Altar.  It  is  in  vain  to  object  ^againft 
this  reafoning.  I:  is  the  Apoftles  own  argu- 
ment.— 

Jfthly.  The  duty  of  decently  and  honourably 
maintaining  the  Gofpel,  is  argued  from  the  ex- 
prefs  command  upon  its  true  Preachers,  to  Jludy 
and  to  meditate.  They  are,  in  fo  many  words,  com- 
manded to  ftudy  that  they  may  be  workmen  that 
need  not  to  be  afnamed.  Study  tojhow  thyfelf  a 
workman  that  needeth  not  to  be  a/tamed^  rightly  di- 
viding the  word  of  truth  ; — rightly  dividing  the 
word  of  truth  requires  great  wifdom  and  care, 
ftudy  and  meditation.  It  requires  the  wifdom 
of  the  ferpent  and  harmleflhefs  of  the  dove. 
Minilters  of  the  Gofpel  are  exprefsly  enjoined 
to  give  themfeives  to  reading,  meditation,  and 
prayer,  that  their  profiting  may  appear  unto  all ; 
they  are  to  be  able  men ;  apt  to  teach  :  able  to 
teach.  They  are  mofl  diligently  to  feek  the 
teachings,  and  guidance,  and  illumination  of  the 
fpirit.  The  duties  of  their  office  are  various  and 
numerous,  arduous  and  difficult.  They  have 
the  ignorant  to  inftrucl: :  the  erroneous  to  re- 
claim :  the  gainfaying  to  confute :  the  doubtful 
to  convince :  the  unliable  to  confirm :  the  af- 
flicted to  confole :  the  unreafonable  to  treat  with  : 
and  the  fcoffing  and  impudent  to  encounter.  It 
is  impofiible,  therefore,  for  them  to  engage  in 
the  fecular  callings  of  life  as  other  men,  to  pro* 
vide  for  their  own  decent  and  honourable  fup- 
port,  and  the  fupport  of  their  families.  The 
confequence  is,  the  people,  among  whom  they 
minifter,  are  bound  to  fupport  them. 


279 

6thly.  The  fupport  of  the  Gbfpel-Miniftry 
and  public  worfhip,  is  the  exprefs  Injlitution  of 
Chriih  He  hath  particularly  ordained  that  his 
Minifters  fhall  be  fupported  in  every  age  of  his 
Church,  i.  Cor-  ix.  14.  Even  fo  hatb  the  Lord 
ordained  that  they  which  preach  the  Gofpeljhould 
live  of  the  Gofpel.  Preachers  of  the  Gofpel  are 
to  have  a  living  in  their  work.  It  is  the  exprefs 
will  of  their  divine  Lord  that  they  fhould. — * 
What  can  be  plainer  or  fuller  than  thefe  words  ? 
No  words  can.  If  thefe  can  be  evaded,  fo  may 
any  that  could  poflibly  be  ufed.  What  duty, 
or  doctrine,  or  virtue  is  more  clearly  enjoined  ? 
The  words  are  as  full  as  though  Ghrift  had  faid, 
"  I  declare  to  all,  that  my  Mini  Hers,  or  the  reg- 
w  ular  Preachers  of  my  Gofpel  (hall  have  a  fuf- 
"  ficient  temporal  fupport  from  the  people  a- 
"  mong  whom  they  labour."  When  he  fent 
out  his  twelve  Apoilles  to  preach  the  Gofpel, 
he  forbid  them  to  make  any  provifion  for  their 
own  livelihood,  as  to  food,  clothing,  or  expences 
in  travelling,  becaufe  they  mould  be  fupported 
by  thofe,  among  whom  they  travelled.  Mat. 
x.  9,  10.  Provide,  fays  he,  neither  gold,  nor  fi- 
ver, nor  brafs  in  your  purfes,  nor  fcrip  for  your 
journey,  neither  two  coats,  neither  fhoes,  nor  yet 
fiaves  ;  for  the  workman  is  worthy  of  his  meat. 

They  were  to  be  fully,  in  all  refpecls,  provi- 
ded for  by  thofe,  to  whom  they  preached.  He 
told  them  plainly  that  they  were  to  be  [0.  The 
workman  is  worthy  of  his  meat.  He  has  a  title  to 
a  due  compensation.  It  cannot  therefore  be 
withheld,  or  denied  without  evident  injuftice, 
and  cruelty.  When  he  fent  out  the  feventy  dif- 
ciples,  he  informed  them  that  they   might  rely 


s8o 

on  an  ample  and  fufficient  maintainance,  for 
their  own  comfort,  and  for  works  of  mercy  and 
beneficence.  Luke  x.  7.  The  labourer  is  wor- 
thy of  his  hire.  This  is  applied  to  things  fpirit- 
ual,  as  well  as  fecular.  I  afk — for  what  pur- 
pofe,  did  our  bleifed  Lord  tell  his  own  appoint- 
ed Preachers  this,  the  labourer  is  worthy  of  his 
hire,  if  they  were  to  have  no  compenfation,  or 
were  to  fubfift,  or  to  fupport  themfelves  ? — It 
would  have  been  altogether  impertinent  and  ab- 
furd.-— But  he  knew  they  mull  be  fupported — » 
and  he  was  not  fo  unmindful  of  their  happinefs, 
as  to  deny  them  a  living,  while  on  his  own  divine 
work. — One  palfage  more  will  be  cited,  and  that 
is  the  text.  Let  him  that  is  taught  in  the  word, 
communicate  unto  him  that  teacheft  in  all  good  things. 
Here  is  a  plain  command  of  the  Apoftle  to 
all,  who  fit  under  a  preached  Gofpel,  to  give  a 
due  proportion  of  their  fubftance,  for  the  fup- 
port of  the  Chriflian  Miniflry.  And  he  enforces 
the  duty  by  adding,  be  not  deceived,  God  is  not 
mocked  \  for  whatfoever  a  ?nanfoweth  that  Jhall  he 
alfo  reap. — As  much  as  if  he  had  faid — c  flatter 

*  not  yourfelves,  deceive  not  yourfelf  by  any  ex- 

*  cufes.     God  requires  you  to  fupport  his  Gof- 

*  pel,  and  he  will  not  be  mocked.     As  you  fow, 

*  you  mail  reap.  As  you  deal  with  him,  in  this 
'  matter,  fo  he    will  deal   with   you.     If  you, 

*  through  prejudice,  party  fpirit — or  parfimony 
c  decline  utterly  to  impart  a  proper  proportion 

*  of  your  fubftance  to  fupport  the  Gofpel,  you 

*  cannot  expect  his  approbation.' 

Thus  it  appears  to  be  the  will  of  God  reveal- 
ed in  his  word,  that  his  worfhip  and  Gofpel 
fnould  be  fupported,  in  the  world,  by  thofe  to 
whom  the  Gofpel  is  difpenfed. 


281 


2.  Our  next  enquiry  is,  in  what  manner  pub- 
lic wodhip  and  the  Chriftian  Miniftry  are  to  be 
fupported.  The  mode  of  fupporting  the  Gofpel 
is  to  be  numbered  among  thofe  indifferent  things, 
which  are  left  to  the  wifdom,  prudence,  and 
convenience  of  God's  people.  They  are  at  lib- 
erty to  adopt  that  mode,  which  bed  fuits  their 
circumftances — the  age — the  place — the  coun- 
try— the  government  where  their  lot  is  caft. 
The  word  of  God  has  prescribed  ?io  particular 
mode.  It  could  not  wifely  do  it,  becaufe  what 
may  be  the  beft  mode — the  moji  convenient  for 
one  people,  one  age,  one  form  of  civil  govern- 
ment, or  one  ftage  of  fociety  would  not  be  at  all 
convenient  in  another  age  or  place.  All  fuch 
things  are  left,  in  fcripture,  to  be  agreed  upon, 
as  may  beft  fuit  the  circumftances  of  God's  peo- 
ple. And  what  a  difgrace  to  reafon  and  Reli- 
gion that  there  fhould  ever  be  any  contention  or 
quarreling  about  them  !  What  the  majority  a- 
dopt  and  agree  upon,  ought  to  be  cheerfully  ac- 
quiefced  in  by  the  minority,  though  not  fo  agree- 
able to  them.  For  no  maxim  is  better  founded 
or  more  reasonable,  than  that  the  majority  mufl 
govern. 

Whether  the  Gofpel  (hall  be  fupported  by  a 
tax  laid  according  to  each  man's  property  or  by 
a  free  contribution — or  by  a  fubfcription — or  by 
voluntary  donations — or  by  national  funds— 
or  by  particular  funds — or  by  the  legacies  of 
benevolent  Chriftians,  is  a  matter  of  total  indif- 
ference :— ought  never  to  be  an  affair  of  con- 
fcience  or  diffention — for  nothing  ought  to  be, 
or  juftly  can  be,  a  cafe  of  confcience,  which  is  in 
itfelf  totally  indifferent.  It  is  an  erroneous  con- 
L  1 


282 


fcience  only  which  concerns  itfelf  about  modes 
and  forms,  mere  circumftances.  The  direction 
is,  let  there  be  an  equality.  What  is  moft  equal, 
juft,  or  righteous  is  the  preferable  mode.  But 
difference  about  the  manner  of  fupporting  the 
Gofpel  fhould  never  be  the  caufe  of  feparations, 
divisions,  or  uncharitablenefs.  And  we  may 
fairly  conclude  that  fuch  as  are  really  willing  to 
do  their  proportional  part,  will  never  greatly 
contend  about  the  manner. 

3.  The  laft  thing  propofed,  is  to  remove  the 
objections,  which  have  ever  been  urged  againft 
the  duty  of  the  text*  So  plain  is  the  duty  that 
it  is,  with  furprife,  that  we  ever  hear  any  at- 
tempt to  argue  againft  it,  on  fuppofition  they 
profefs  to  admit  the  truth  of  fcripture.  All  that 
ever  has  been  offered,  as  objections  againft  the 
duty  may  be  comprifed  in  the  four  folk  wing 
things. 

iftly.  The  words  of  our  Lord,  Mat.  x.-8. 
freely  have  ye  received r,  freely  give.  It  is  enough 
to  reply  here,  that  thefe  words,  fo  often  .abufed 
and  mifappiied,  have  no  reference  to  pleaching 
the  Gofpel,  as  all  reafonable  people  will  fee,  by 
only  reading  them  in  their  connexion.  They  re- 
late merely  to  miraculous  gifts.  And  according- 
ly we  find  the  Apoftles  never  received  any  pecu- 
niary profit,  or  reward  for  working  miracles.— 

2dly.  The  word  hireling  ufed  by  our  Lord, 
John  x.  13.  has  been  urged  as  a  conclufive 
proof  that  no  true  teachers  of  religion  ought  to 
receive  any  fupport.  He  calls  thofe  hirelings, 
whofe  only  or  ruling  motive  was  the  reward,  and 
who  had  no  regard  to  the  intereft  and  good  of 
the  flock.     It  is  ftrange  what  work  defigning  men*. 


**3 

and  f alfe  Teachers  have  made  of  this  word  hire- 
ling. They  never  mind  the  meaning  of  our  Sa* 
viour,  or  look  to  fee  how  he  ufes  it  :  but  from 
the  very  found  raife  a  bitter  and  opprobrious  cry 
againft  all  true  Minifters  of  Chirift,  and  all  reg- 
ular and  fixed fupport  of  fuch.  This  fingle  word, 
hireling  has  put  a  handle  into  the  power  of  fuch 
people  as  hate  religion  ;  and  they  have  by  it, 
broken  up  the  peace  of  Churches — rent  them  a- 
funder, — and  loaded  with  vile  (lander  the  moft 
virtuous  characters. — every  one,  who  looks  upon 
this  paffage,  where  our  Lord  employs  the  word 
hirelings ',  will  have  a  full  evidence,  if  his  eyes  be 
not  fall  clofed  with  prejudice,  that  it  contains 
not  the  leaji  (hadow  of  an  objection  againft  the 
duty  of  the  text. 

3dly.  Some  object  and  fay,  that  the  Apoflle 
Paul  refufed  to  take  any  reward  for  his  preach- 
ing the  Gofpel,  and  therefore  other  minifters, 
in  the  ordinary  ages  of  the  Church,  fhould  nev- 
er have  znyfupport  or  fixed  maintenance.  They 
appeal  to  Ads  xx.  33,  34,  as  a  proof  that 
Minifters  of  Chrift  mould  have  no  provifion 
made  by  people  for  their  fubfiftence,  but  fhould 
rely  wholly  on  extraordinary  fupplies  from  Prov- 
idence. /  have  coveted  no  man's  fiver  9  or  gold, 
or  apparel :  yea  yourfelves  know,  that  thefe  hands 
have  miniftered  to  my  neceffities,  and  thofe  that  were 
with  me  :  And  1 .  Cor.  ix.  1 2 — We  have  not  it- 
fed  this  power.  The  power  was  th^t  of  demand- 
ing a  fupport  from  them.  He  did  not  indeed 
covet  any  man's  wealth.  But  he  does  not  fay, 
that  he  did  not  want  or  call  for  a  fubfiftence. 
In  the  cafe  of  other  Corinthians,  he  actually  took 
the  contributions  of  the  Churches  to  fupport  him- 
felf  among  them,  left  the  falfe  Teachers  mould 


284 

raife  a  clamour  againft  him,  and  againft  the 
Gofpel,  and  fo  prevent  its  fuccefs.  It  is  a  fure 
mark  of  a  falfe  Teacher  to  deny  and  reproach 
the  duty  of  our  text.  Paul  alfures  us,  he  la- 
boured with  his  own  hands  left  he  jhouldbe  charge- 
able* This  boaft  he  makes  to  the  Churches  at 
Ephefus,  Theffalonica,  and  Corinth.  But  he 
tells  the  latter,  he  took  wages  of  other  Churches  to 
da  them  fervice,  and  that  what  was  lacking  to  tbem9 
the  brethren  from  Macedonia  fupplied. — He  took 
wages  from  other  Churches,  2  Cor.  xi.  8,  9. 
Wages  all  know  are  a  flipulated  reward,  or  a 
hire  mutually  agreed  upon. 

4thly.  But  the  greater!  objection  of  all,  is  that 
true  G of pel-Mini fters  have  the  immediate  infpi- 
ration  of  the  holy  Ghofl,  miraculous  gifts  and 
teachings  \  and  are  fupplied  with  matter,  both 
thoughts  and  words,  from  God  immediately , 
therefore,  need  no  fupport.  If  they  be  thus  in- 
fpircd  as  the  Apoftles  were,  I  own,  they  need 
never  fludy  any — or  read  any — or  meditate  any, 
previoufly,  or  even  have  common  learning — no 
not  to  know  how  fo  much  as  to  read,  or  write, 
or  fpeak :  and  confequently  ought  not  to  have 
any  ftated  reward  or  maintenance.  The  more 
ignorant  and  grofsly  illiterate  the  better  ;  for  the 
more  ftri kingly  will  be  the  evidence  that  they  are 
only  organs,  or  mere  pajfive  injlruments  in  the 
hands  of  God.  If  any  be  fo  far  deluded  as  to 
believe  themfelves  immediately  infpired,  we  are  to 
commiferate  their  wretched  delulio  is,  and  pray 
that  the  fcales  may  foon — foon  fall  from  their 
eyes,  and  that  they  may  not,  with  their  infatu- 
ated adherents,  have  the  fate  of  blind  leaders  of 
the  blind.  That  none  are  now,  in  this  age  of 
the  Church,  immediately  infpired,  as  the  Apoftles 


285 

were,  I  (hall  prove  in  another  difcourfe.  The 
Apoftles  /poke  as  the  fp'rit  gave  them  utterance. 
The  matter  and  manner  of  their  difcourfe  were 
immediately  imparted  to  them,  at  lead,  on  fome 
particular  occasions. 

The  arguments  in  favour  of  the  duty  of  the 
text  are  full,  plain,  and  abundant,  fromfcripture^ 
frcm  teafon,  from  jujlice^  from  equity.  The  ob- 
jections are  of  no  weight.  And  what  a  pity  it  is 
that  fo  many  divifions  in  congregations  mould  be 
made,  by  men  who  are  actuated  by  baje^  difin- 
genuoiiS)  ViXi&felfifh  views  in  denying  and  raifing 
a  clamour  againft  fo  clearly  revealed  a  du- 
ty.  He  who  wifhes  *  ell  to  the  Chriftian  Re- 
ligion, muft  wifh  and  fervently  pray,  that  it  may 
pleafe  God,  to  continue  in  his  Churches,  a  pi- 
ous, learned,  and  orthodox  Minifby  till  the  fec- 
ond  coming  of  our  Lord  Jefus  Chrift  to  judge 
the  world.     Amen. 


DISCOURSE    XIV. 


The  Apoftles,  infallible  guides  in  Religion,  be- 
ing commiffioned  and  immediately  qualified 
and  infpired  by  the  Redeemer. 

2    THESSALONIANS  ii.  15. 

Therefore  brethren,  Jiand  J rqft \  and  hold  the  tra- 
ditions which  ye  have  been  taught,  whether  bf 
word,  or  our  Epiftle. 

■ 

THE  word  traditions,  here,  means  thofe  or- 
ders, truths,  do&rines,  or  ordinances  which 
the  Apoftles,  under  the  guidance  and  fpecial  direc- 
tion of  the  holy  Ghoft,  delivered  to  the  Church- 
es planted  and  formed  by  them.  Tradition  is 
what  is  tranfmitted  from  one  to  another,  to  guide 
and  direct  Chriftians,  either  in  their  belief  or 
conduct.  Two  ways  did  the  Apoftles  of  our 
Lord  employ  in  making  known  the  mind  and 
will  of  God  to  the  Churches  which  were  formed 
by  them,  in  various  parts  of  the  world.  And 
they  gatherered  Churches  and  fettled  Minifters 
in  almoft  all  quarters  of  the  then  known  world. 
Thefe  two  ways  were  by  word  and  Epi/lfes,  by 
public  difcourfes  or  by  private  conferences,  and 
by  written  Epiftles.  And  the  text  is  an  exhor- 
tation to  the  Theflalonian  Chriftians,  and  in 


288 


them,  to  all  Chriftians  in  all  ages  and  Countries, 
where  the  Gofpel  in  the  courfe  of  divine  provi- 
dence mould  be  preached,  to  be  firm  and  unfha- 
ken  in  their  adherence  to  the  truths,  duties,  doc- 
trines, and  ordinances  of  the  Apoftles,*  whatever 
dangers  might  threaten,  difficulties  arife,  or 
temptations  aflault. 

Therefore,  brethren,  Jland  fajl,  and  hold  the 
traditions  which  ye  have  been  taught  whether  by 
gur  uord,  or  our  Epijlle.  Their  word  and  Epijile 
taught  one  and  the  fame  Religion,  without  the 
leaft  difference  or  a  fingle  contradiction. 

What  is  propofed,  in  the  progrefs  of  this 
difcourfe,  is  to  prove  that  the  Apoftlei;  are  infal- 
lible guides  in  religion,  being  commiffioned, 
and  immediately  qualified  and  inipired  by  the 
Redeemer. 

In  order  that  my  meaning  in  this  proportion 
may  be  fully  comprehended,  it  will  be  neceffary 
to  ftate,  a  little  more  at  large,  the  idea  intended 
to  be  illuflrated  and  eftablifhed  in  the  prefent 
difcourfe.  It  is  this  :  We  as  chriftians,  are  in- 
variably to  adhere  to,  and  abide  by  Apoflolic 
traditions,  ufing  the  word,  in  the  fenfe  of  the 
text ;  or  by  their  precepts  and  examples.  Jefus 
Chrift,  the  author  of  the  Gofpel-difpenfation, 
and  head  over  all  things  to  the  Church,  inverted 
them  with  full  power  and  authority  to  order,  to 
arrange,  and  to  direct  infallibly,  in  all  the 
concerns  of  the  Churches :  in  the  doctrines 
which  we  are  to  recei  re,  as  the  articles  of  our 
Creed :  in  the  duties  to  be  perfoi  med  by  us,  in 
all  our  various  relations :  and  in  the  ordinances 
to  be  attended  upon  by  us.  They  omitted  no 
truth  which  they  were  to  deliver.     They  preach- 


289 

ed  no  doctrine,  which  their  divine  Mailer,  had 
not  given  them  in  charge  to  preacri.  They  ob- 
ferved,  as  ajlanding  ordinance,  no  inftitution, 
which  he  did  not  exprefsly  appoint,  or  order 
them  to  obferve.  They  were,  moreover,  fecured 
from  error  both  in  doctrine  and  difcipiine. 
They  never  were  miftaken  or  deceived  refpecting 
any  points  of  the  Religion,  which  our  Lord 
came  from  heaven  to  erect.  His  kingdom  is 
not  of  this  world.  It  is  like^no  worldly  king- 
dom. It  is  injured,  and  its  original  purity  and 
glory  are  defaced,  whenever  it  is  incorporated 
with  any  civil  forms  of  government.  In  this 
kingdom,  the  Apoftles  acted  altogether  under 
their  king.  They  taught  nothing  contrary  to 
his  mind.  They  practiced,  in  things  divine,  or 
as  infpired  builders,  nothing,  which  the  great 
Mailer-builder  did  not  approbate.  We  are  to 
build  upon  the  foundations  of  the  prophets  and 
Apoftles,  Jefus  Chrift  himfelf  being  the  chief  cor- 
ner-ftone.  -  We  are  fafe,  then,  and  only  fafe, 
when  we  take  the  Apoflles  for  our  infallible 
guides  in  the  faith,  order,  worship,  and  in- 
stitutions of  our  Churches.  We  are  to  build 
upon  their  foundation.  They  fpake  as  they 
were  moved  by  the  holy  Ghofl.  They  were  en- 
dowed with  his  miraculous  gifts.  They  had  fuch 
evidence  of  it,  as  was  to  them  intuitive.  And 
they  could  prove  it  to  others,  by  the  works, 
which  they  wrought. — As  believers  in  a  divine 
Revelation,  we  cannot  be  confident  with  our- 
felves,  if  we  admit  that  the  Apoftles  or  infpired 
penmen  of  the  New-Teilament,  were  mistaken, 
or  acted  without  authority  from  their  Lord, 
in  any  thing  delivered  by  them  ;  or  obferved 
Jiatcdly  by  them.  To  admit  that  they  might  not 
M  m 


290 

either  know  the  mind  of  Chrift  ;  or  knowing  itr 
were  ever  neglectful  of  it,  is  at  once  to  give  up 
all  divine  Revelation.  If  we  may  fay  that,  in 
one  point,  they  acted  as  weak  zndmiftaken  men* 
Others  may  fay  they  did  in  other  points  with 
equal  propriety.  How  then  is  it  poflible  to  know 
what  to  hold,  or  wiat  to  give  up  ?  The  whole 
mud  either  be  retained,  or  rejected.  There  is 
lio  felecting.  If  the  Apoftles,  in  their  example 
and  precepts,  had  not  full  power  and  ample  au» 
thority,  then  we  are  under  no  obligations  to  keep,, 
fcr  initance,  ihzfirft  day  of  the  week  as  the  Sab- 
h  rh.,  or  holy  time,  becaufe  they  did,  or  to  re- 
ceive any  of  their  doctrines  or  ordinances,  or  to 
foilow  any  of  their  direclions.  Of  courfe,  we 
mult  reject  all  the  fcriptures,  except  our  Lord's 
own  particular  difcourfes. — Let  us*  then,  en- 
quire after  the  authority  of  the  Apoftles.  In  the 
Woids  now  before  us,  St.  Paul  commands  us  to 
'adhere,  ft  riclly  and  exaclly,  to  what  he  delivered 
to  the  Churches.  Therefore,  brethren, ft  and faft 
and  hold  the  traditions  as  ye  have  bee  n  taught* 
There  is  a  peculiar  force  in  the  words ftand  faft* 
The  meaning  is  be  firm  :  be  fixed  :  never  give 
up,  deny,,  or  depart  from  ;  but  invariably  keep 
to  all  that  you  have  been  taught  by  us,  the  Apof- 
tles of  our  common  Lord.. — To  the  Corinthian 
Chriflians,  he  has  a  fimilar  direction.  Now  I 
praife  you,  brethren,  that  ye  remember  me  in  all 
things  and  keep  the  ordinances  as  I  delivered 
them  unto  you.  The  arguments  to  prove  that  the 
Apofiles  are  our  infallible  guides  in  Religion, 
bein^.  commiflioned  and  infpired  by  the  Redee- 
mer, may  be  comprifed  in  thefe  fix.  They  were 
his  choferi  witnefles  to  the  world. — They  receiv- 
ed their  commiflion  from  him. — The  divine  fpir- 
it  was  their  perfect  director.- — Miraculous  works 


29* 

were  done  by  them. — They  required  intire  fub- 
miffion  to  their  teachings. — And  they  took  care 
to  commit  the  Gofpel  to  writing — and  the  Gof. 
pel-miniftry  to  faithful  men,  commanding  them 
to  deliver  found  do&rine,  and  to  Ihun  ail  doc- 
trines which  they  had  not  delivered, 

iftly.  They  were  his  chofen  witnefTes  to  the 
world.  It  feems  to  have  been  not  only  expedi- 
ent, but  neceffary,  that  our  Lord  mould  have 
fome  chofen  or  fpecial  witnefTes  oi  his  life,  doc- 
trines, works,  and  fufferings.  Thefe  were  in- 
deed open  to  the  view  of  all.  The  whole  Jew- 
ifh  nation  could  not  but  know  them.  His 
mighty  works  were  not  done  in  a  corner,  or  be- 
fore a  few  partial  and  interefted  friends,  They 
were  done  on  the  moil  public  occafions,  before 
all  claffes  of  people,  enemies  as  well  as  friends. 
He  did  not  retire  to  fome  private  apartment  to 
work  his  miracles,  taking  with  him  two  or  three; 
particular  adherents  and  then  order  thefe  to  pub-? 
liili  them  abroad.  But  notwithftanding  the  open 
and  public  nature  of  his  mighty  works,  it  was 
neceffary  that  he  mould  chufe  a  certain  number 
of  perfons  to  accompany  him  conftantly,  through 
the  whole  courfe  of  his  Miniftry,  to  be  to  the 
ends  of  the  earth,  his  faithful  witnefTes-  They 
were  to  tranfmit  to  the  latefl  ages  a  genuine  ac- 
count of  his  holy  life,  his  heavenly  doctrines, 
and  the  nature  and  end  of  the  Gofpel-difpenia- 
tion.  Thefe  witneffes  he  called  Apqftles*  And 
he  took  them  from  the  ordinary  ranks  of  life, 
In  order  to  cut  off  all  occafion  of  objecting  a- 
gainfl  his  religion  as  the  work  and  contrivance  of 
man.  They  were  illiterate.  They  were,  alfo, 
deftitute  of  riches.  Had  he  felecled  his  Apaflles 
from,  among  the  great,  the  rich,  and  the  learned, 


293 

their  fuccefs,  in  preaching  his  Gofpel,  would 
have  been  imputed  to  human  and  natural  caufes. 
Once  only  did  he,  during  his  Minifiry,  fend 
thefe  chofen  difciples  to  preach  to  the  Jews.  He 
kept  them  with  him*  to  inftruct  them  fully  into 
all  the  concerns  of  his  kingdom,  that  they  might 
be  under  the  bed  pofiible  advantages  to  teftify.  of 
him,  and  his  doctrines,  and  life.  But  he  did 
not  leave  the  people  destitute  of  the  means  of 
knowledge.  He  pitied  them.  He  accordingly 
provided  for  their  instruction  in  the  truth,  by 
appointing  feventy  difciples  to  preach  the  glad 
tidings  of  life  eternal,  through  the  whole  pro- 
vince, of  Judea.  He  chofe  twelve'  Apoftles, 
doubtlefs  in  allufionto  the  number  of  tribes,  into 
which  the  people  of  Ifrael  were  divided.  And 
the  conjecture  that  the  feventy  were  appointed, 
in  allufion  rb  the  number  of  the  great  council  of 
the  nation,  the  fanhedrim,  is  founded  in  proba- 
bility. The  apoftles,  then,  were  appointed  to 
kear  zvit?jefs  for, Chrift  to  all  the  world.  They 
were  to  teftify,  every  where,  to  all  he  didy  and 
to  all  hefuffered  as  Saviour:  his  holy  life,  his 
divine  doctrines,  his  wonderful  miracles,  his 
bitter  paffion,  his  cruel  death,  his  glorious  ref- 
urrection,  his  triumphant  afcenfion.  They  were 
always  about  his  perfon.  And  they  were  with, 
him,  during  that  interefling^  that  marvelous  ^  that 
inflruclive  period,  of  forty  days  from  luY  resur- 
rection to  his  afcenfion.  During  this  term,  our 
Lord  gave  them  all  the  light  and  information, 
about  their  duty,,and  his  kingdom,  which  they 
needed.  Happy  Apoftles  to  converfe,  for  forty 
days  together,  with  a  rifen  Saviour !  He  faid 
every  thing  to  them,  that  was  needful,  to  con- 
vince them,  to  confirm  them — to  enlighten  them 
—to  confole  them- — and  to  arm  them  to  meet  dan,- 


293 

gers  and  difficulties  in  their  arduous  work.  He 
taught  them  in  all  that  was  requifite  they  fliould 
be  taught.  To  whom  he  flowed  himfelf  alive  af- 
ter his  paffion  by  many  infallible  proofs,  being  feen 
of  them  forty  days,  and f peaking  of  the  things  per- 
taining to  the  kingdom  of  God.  They  were  eye- 
witneifes  of  his  afcenfion.  They  law  him  taken 
up  from  the  earth.  A  cloud,  miraculoufly  pre- 
pared, received  him.  For  %hile  they  beheld,  he 
was  taken  up,  and  a  cloud  received  him  out  of  their 
fight.  They  were  appo'mted to  be  witnefles  of 
the  truth  of  thefe  things.  Chrifh  tells  them, 
particularly,  that  they  were  to  bear  witnefs  of 
thefe  things  to  all  the  world.  And  ye  afojhall 
bear  witnefs ,  becaufe  ye  have  been  with  me  from 
the  begining.  They  only,  of  all  men,  were  quali- 
fied to  be  witnefles  of  thefe  things  *,  for  they  had 
feen  them,  and  heard  them  :  they  had  conflant- 
ty  accompanied  him,  during  his  Miniftry.  They 
knew  all  thofe  things,  as  well  as  it  is  pofliblefor 
man  to  know  any  thing,  which  he  fees  with  his 
eyes,  or  hears  with  his  ears.  Even  at  the  very 
time  of  Chrifl/s  afcenfion  he  tells  them,  ye  flail 
be  witneffes  unto  me,  both  in  yerujalem,  and  in  all 
Judea,  and  in  Samaria,  and  unto  the  utter mojl parts 
of  the  earth. 

2ndly.  They  received  their  com miflion  from 
him  immediately.  If  we  attend  to  the  corn- 
million  which  our  Lord  gave  them,  we  (hall  fee 
how  clear  the  evidence  is,  that  they  are  infal- 
lible guides  in  things  of  Religion,  in  doc- 
trines, DUTIES,  TRUTHS,   AND    ORDINANCES. 

They  were  fent  by  thrift  to  proclaim  pardon 
and  falvation,  and  to  fet  up  his  church  among 
all  nations.  He  told  them  what  to  expect,  in 
thedifcharge   of  their  duty — that  the   difciph 


*94 

was  not  above  his  Matter,  nor  the  fervant  above 
his  Lord  : — -that  he  that  receiveth  you,  receiveth 
me,  and  he  that  receiveth  me  receiveth  him  that 
fent  me :  on  the  other  hand,  he  that  defpifcth  youy 
defpifeth  me,  and  he  that  defpifeth  me,  defpijeth 
hint  that  fent  me.  They  bore  his  name,  acted  un- 
der his  authority,  and  delivered  his  meffages. 
They  preachtd  his  doctrines,  and  not  their  own 
opinions.  They  celebrated  his  ordinances,  not 
their  own  inftitutions.  They  never  went  be- 
yond his  will,  or  neple&ed  it.  When  they 
fpeak  ;  I  hear  the  voice  of  the  Lord.  When 
they  acted  in  matters  of  church-order  and  dilci- 
pline  ;  I  feel,  that  it  is  precifely  the  fame  as  if 
the  Mediator  himfelf  bid  us  do  the  like.  During 
his  perfonal  Miniftry,  he  once  fent  them  through 
the  whole  land  of  Judea,  to  proclaim  from  city 
to  city  the  glad  tidings  of  pardon  and  falvation. 
They  had  a  larger  eommiftion  after  his  refurrec- 
tion.  They  had  power  to  carry  the  gofpel  of 
his  kingdom  among  all  nations,  and  to  collect 
Churches.  Their  commifTion  is  as  full  as  it  cxn 
be.  Go  ye  therefore,  and  teach  all  nations.,  bapti- 
sing them  in  the  name  of  the  Fathtr,  and  of  the  Sen, 
and  of  the  holy  Ghofi,  teaching  them  to  obferve  all 
things  whatfoever  I  have  commanded  you,  a?idy 
Jo  !  lam  with  you  always  even  unto  the  end  of  the 
world.  In  thefe  words  we  have  the  exprefs  in- 
ftitution  of  the  ordinance  of  Chriitian  Baptifm. 
Public  worfhip  and  the  Gofpei-Miniiiry,  we  are 
here  told,  are  to  be  continued  unto  the  end  of 
the  world.  They,  the  Apoilles,  were  to  go  a- 
mong  all  nations  without  any  diitinction  of  Jew 
or  Gentile,  bond  or  free,  barbarian  or  fcythian. 
Wherefore  there  is  neither  Greek  nor  Jew,  circum- 
cifion,  nor  uncircumcifion,  barbarian,  or  fcythian^ 
bond  or  free  ;  but  Chriji  is  all  and  in  alU     They 


295 

were  to  bring  them  all,  if  poflible,  to  embrace  the 
Gofpel.  They  were  to  gather  Churches  :  to  or- 
dain Minifters  :  to  appoint  all  the  orders  of  the 
Churches — to  teach  them  what  to  believe — to 
elecl  deacons — and  lay  down  the  plan  of  worfhip 
and  discipline.  The  whole  foi  ty  days  •  their 
Lord  was  with  them,  from  his  refurre&ion  to 
his  afcenfion,  he  was  teaching  and  directing  them. 
He  fpake  of  things  pertaining  to  his  kingdom.  All 
power  in  heaven  and  on  earth  was  his :  and  he 
gave  them  all  the  authority  which  could  be- 
needful.  He  failed  not  to  furnifh  them  compleaU 
ly  for  their  work.  And  what  he  imparted  to 
them,  that  they  communicated,  and  no  more. 
They  made  no  additions  of  their  own.  How 
remarkable  are  thefe  words,  in  their  commiflion, 
teaching  them  to  obferve  all  things,  whatfoever  I 
have  commanded  you  !  They  taught  nothing  of 
their  own*  They  were  the  mere  inftruments  or 
organs  by  whom  Chrifl  fpake. 

3<ily.  The  divine  fpirit  was  their  perfect  di- 
rector in  all  things,  both  as  to  doctrine  and  dis- 
cipline. They  delivered  the  whole  counfel  of  God,, 
and  nothing  but  the  counfel  of  God.  They  kept 
back  nothing;  they  omitted  nothing  through 
fear  of  man  ;  nor  advanced  any  opinions  of  their 
©wn  to  gain  the  favour  or  affedion  of  any  man  5 
or  body  of  men.  Wherefore,  fays  the  Apoftle 
Paul,  /  take  you  to  ncord  this  day  that  I  am  pure 
from  the  blood  of  all  men.  For  I  have  not  Ihunned 
to  declare  unto  you  all  the  counfel  of  God,  They 
never  taught  any  falfe  do&rine,  or  went  into  a- 
ny  wrong  practices,  or  fet  up  any  infiituiions 
without  a  divine  warrant.  Their  precepts  and 
their  example,  consequently,  are  binding  upon 
all  Chriftians.      Neither   may   be   disregarded. 


296 

Both  are  to  be  followed,  for  they  were  divinely 
infpircd.  No  other  men,  fince  the  holy  oracles 
were  compleated,  ever  were  divinely  infpired  5 
or  ever  will  be.  Thofe  whom  God  infpires, 
lire  fife  guides  :  are  perfecl  guides  in  things  per- 
taining to  his  kingdom.  They  are  infallible 
guides,  becaufe  our  Lord,  in  the  moft  exprefs 
manner,  promifed  them  fuch  guidance,  aid,  and 
conftant  direction  of  his  fpirit,  as  mould  be  fully 
fufficient : — Such  as  mould  effectually  fecure 
them  from  all  error  in  do&rine,  faith,  and  wor- 
fhip.  He  often  promifed  this  infallible  direc- 
tion or  aid.  And  he  did  not  fail  to  make  good 
his  gracious  promife.  They  were  never  with- 
out the  fpecial  and  infallible  teachings  of  the  fpi- 
rit of  truth.  John  xiv.  16,  17.  I  will  pray  the 
father )  and  he  ftj all  give  you  another  comforter , 
that  he  ?nay  abide  with  you  forever  :  even  the  J pi- 
rit  of  truth i  whom  the  world  cannot  receive*  verfe 
26.  But  the  comforter  which  is  the  holy  Ghoji 
who?n  the  Father  will  fend  in  my  name,  he  jhall 
teach  you  all  things ,  and  bring  all  things  to  your  re- 
membrance^ whatfoever  I  have  J aid  unto  you, — 
Here  is  a  full  proof  that  the  Apoilles  had  fuch 
affiftances  and  teachings  from  the  fpirit,  as  ren- 
dered them  infallible  guides  to  the  Churches  ; 
to  all  mankind.  He  Jhall  teach  you  all  things, 
end  bring  to  your  re?ne?nbrance  whatsoever  I 
have  faid  unto  you.  They  could  not,  according- 
ly, miftake  in  any  point ;  or  omit  :  or  forget 
anything.  Again — John  xvi.  13,14.  Howbeit 
when  the  fpirit  of  truth  is  come,  he  will  guide  you 
into  all  truth  :  and  he  willJJjow  you  things  to  come. 
He  fh all  glorify  me  ;  he  Jhall  receive  of  mine,  and 
Jhall  flew  it  unto  you.  He Jf Jail  not  fpeak  of  him- 
fclf :  but  whatsoever  he  Jhall  hear,  that  Jhall  he 
speak*     The  fpirit  was  to  guide  them  into   all 


i9j 

truth- — to  enable  them  to  forefee  future  events. 
How  full  are  thefe  promifes !  If  we  can  believe 
any  thing  ;  we  muft  admit  that  the  Apoftles, 
enjoying  thofe  extraordinary  and  miraculous  af- 
fiftances,  are  infallible  guides  in  Religion.  Thofe 
promifes  now  cited,  and  all  others  of  a  like  ten- 
or, are  peculiar  to  the  Apoftles,  and  in  their  full 
latitude  apply  to  no  others.  No  chriftian  or 
Minifter  has  any  right  to  them,  or  can  apply 
them  to  himfelf,  without  high  impropriety. 
They  prove,  as  clearly  as  words  can,  that  the  A- 
poftles  were  fecured  from  all  error  of  doctrine 
or  difcipline,  and  rendered  as  infallible  in  their 
teaching,  directing,  and  guiding  mankind,  as 
completely  as  xiChrifl  himfelf  'had  been  perfonal- 
ly  prefent  with  them,  to  tell  them  always  what 
to  do,  and  what  to  teach.  Nay,  farther,  they 
were  commanded  not  to  take  one  ftep  in  their 
arduous  work  of  fpreading  the  glories  of  the 
Gofpel-kingdom  until  thefe  very  promifes  were 
fulfilled  in  them  ;  until  baptifed  of  the  holy 
Ghofl,  or  endowed  with  his  miraculous  infpiring 
influence.  And  behold  I  fend  the  promife  of  my 
Father  upon  you  :  but  tarry  ye  intbe  city  of  yeru» 
falem  until  ye  be  endowed  with  power  from  on 
high.  . 

4thly.  Miraculous  works  were  done  by 
them.  All  infpired  men  are  enabled  to  give 
public  and  occular  demonftration  that  they  are 
infpired.  Thofe  who  claim  to  be  infpired,  but 
have  ho  power  to  work  miracles,  are  impoftors  ; 
and  ought  always  to  be  looked  upon  by  their 
fellow-men  as  deceivers.  Miracles  are  the  tefti- 
mony  of  God  himfelf  fet  to  the  doctrines  and 
Inftru&ions  of  infpired  teachers,  as  a  feal.  The 
N  n 


aiuife,  and  infinitely  gracious  God,  who  always 
acts  with  perfect  rectitude,  never  infpires  any  to 
be  his    meffengers  to   reveal  his    will,  without 
enabling  them  to  exhibit  proper  teftimonials  that 
he  has  fent  them.     For  it  is  at  our  peril  to  lift  en, 
a  moment,  to  fuch  as  claim  any  immediate  com- 
municatims  from  him,  without  evidence.  Whom 
he  calls  or  fends  immediately^  he  always  empow- 
ers to  fhow  the  needful  tokens,  left  we  mould 
be  deceived  or  impofed  upon  by  fraud  or  artifi- 
ces.    As  infpired  men,  the  Apoftles,  had  pow- 
er to  work  miracles.     They  had  power  impart- 
ed to  them,  to  reflore  to  the  maimed,  new-created 
limbs — to  heal  the  fick  by  a  word  or  command 
—to  eject  demons  by  merely  ordering  them  to 
depart  from  thofe  poffeffed  with  them— -to  flrike 
dead  with  a  fingle  word — to   give  life  from  the 
dead — to  confer  the  gift  of  the  holy  Ghoft  upon 
others  by  laying  on  the   hands — to  foretel  fu- 
ture events.     Such   extraordinary  powers  were 
a  full  proof  that  God  had  fent  them.     By  thefe 
figns,  he  auihorifed  them    as    his    meffengers. 
All  mankind   are,    coniequently,  bound  to  re- 
ceive them  as  fuch,  to  iu^mit  to  their  directions, 
and  to  follow  their  example  in  discipline.     We 
may  particularly   notice  the  gift  of  tongues  con- 
fei  red  upon  the   Apoltles.     Without  this,  they 
could  not  pi  ilibly  have  been  furnifhed  to  execute 
the   cormniiTon  which  they  had  received,  to  go 
and  hack  all  nations*     But  they  could  not  teach 
the  Gofpel  to  various   nations  without    under- 
ftauding  their  languages.     And  they  could  not, 
by  ftudy  and  human  means,  fuppofing  them  to 
be  favoured  with  the  bell:,  have  been  fuch  adepts 
in  the  various  languages,  as  to  preach  in  them, 
the  glorious  truths  of  the  Gofpei.     But  without 
any  ftudy,  they  could  at  once,  fpeak  to  all  na- 


299 

tions  in  their  own  tongues,  the  great  thing  >  of 
religion.  What  more  ftrikirtg  proof  couid  be 
exhibited,  that  God  was  in  truth  with  them,  and 
had  divinely  infpired  them  ?  We  are  obliged, 
therefore,  to  Hand  faft,  and  hold  to  their  tradi- 
tions, their  dodrines  and  examples.  Thu  fays 
the  Apoftle  to  the  Hebrews,  How  (had  we  cf- 
capc,  if  we  neglecl  fo  great  falvation  ;  which  at 
firfi  began  to  be  fpoken  by  the  Lord  himftlf  and 
was  afterwards  confirmed  unto  us  by  them  that 
heard  him ;  God  alfo  btaring  them  witnefs,  both 
with  figns  and  wonders ',  and  with  divers  miracles, 
and  gifts  of  the  holy  Ghofi,  according  to  his  will. 
God  beais  witnefs  to  his  fervants  whom  he  im- 
mediately employs  to  deliver  his  meflages  to  the 
Children  of  men  by  miracles.  And  they  went 
forth  and  preached  every  where,  the  Lord  working 
with  them,  and  confirming  the  word  with  figns 
following.  We  are  to  receive  no  pretender  to 
immediate  infpiration,  unlefs  God  bear  him  wit- 
nefs with  figns  and  wonders.  We  are  never  re- 
quired, as  reafonable  creatures,  to  admit  any 
one,  as  called  and  commijfioned  immediately  of 
God,  unlefs  he  be  able  to  prove  it  to  us,  by  ;;//>- 
aculous  powers. 

5thly.  The  Apoftles  demand  entire  fubmiflion 
to  their  teachings.  They  knew  that  they  were 
divinely  infpired  and  commimoned  by  the  Re- 
deemer ;  becaufe  they  had  fuch  miraculous  pow- 
ers confiantly.  They  could  not  be  felf-deceived. 
They  did  not  miftake  a  warm  and  heated  imagin- 
ation, or  a  fpirit  of  delufion,  for  infpiration,  as 
many  poor  deceived  perfons  have  done,  in  vari- 
ous ages  of  the  world ;  for  they  had  the  power 
of  working  miracles,  to  fatisfy  themfelves  and 
all  others.     We  find  them,  of  courfe,  acting  a- 


greeably  to  this.  They  fet  up  their  example  as 
a  rule,  as  well  as  their  do&rines.  Their  exam- 
ple or  practice,  in  things  of  difcipline  and  of 
Church-order  is  binding  on  all  Chriftians,  and 
as  obligatory  as  their  precepts.  They  abfolutely 
commanded  all  men,  wherever  they  went,  to 
receive  their  doctrine  as  the  word  of  God.  They 
had  no  hefitancy  about  this.  Thus  St,  Paul, 
If  any  man  think  him/elf  to  be  a  prophet ,  orfpiritual, 
let  him  acknowledge  that  the  things  which  I  write, 
are  the  commandments  of  the  Lord.  It  would  be 
blafphemy  in  any,  but  the  Apoflles  to  do  this. 
So  the  Apoftle  John.  We  are  of  God ;  he  that 
knoweth  God,  heareth  us :  he  that  is  not  of  God, 
heareth  not  us.  Hereby  know  we  thefpirit  of  truth, 
and  the  fpirit  of  error.  They  had  a  full  knowl- 
edge of  what  was  falfe  doctrine,  and  what  was 
true.  "  So  far  did  they  carry  this,  that  if  any  ob- 
flinately  refufed  to  follow  them,  and  to  receive 
their  doctrines,  they  withdrew  all  connexion  of 
a  religious  nature  from  them — held  no  commun- 
ion with  them,  but  cut  them  off  from  the  fociety 
of  the  faithful.  If  any  man  obey  not  our  word  by 
this  Epiftle,  note  that  man,  and  have  no  company 
with  him  that,  he  may  be  afhamed. — Such  as  dif- 
fent,  and  go  off  from  the  plain  doctrines  of  the 
Apoflles  are  to  have  a  mark  fet  upon  them — all 
intimacy  with  them  is  prohibited  :  note  that  man, 
and  have  no  company  with  him  that  he  may  be  a- 
fhamed.  The  practice  of  the  Apoflles  is  fet  up 
alfo  as  binding  on  all  chriftians,  in  refpect  to 
Church-order  and  difcipline.  Be  followers  togeth- 
er, fays  one  of  them,  of  me,  and  mark  them  that 
walk  fo  as  ye  have  us  for  an  example.  Thus  in 
the  text.  'Therefore,  brethren,  ft  and  faft,  and 
hold  the  traditions  which  ye  have  been  taught 
whether  by  word  or  our  Epiftle.     As  much  as  if 


01 


the  Apcftle  had  faid,  (land  fail  in  the  faith,  com- 
fort and  hope,  do&rine,  holinefs,  and  profeilion 
of  the  Gofpel — and  fleadfaftly  maintain  the  im- 
portant points  of  truth  and  duty,  in  which  ye 
have  been  instructed  by  us,  whether  by  word  of 
mouth,  while  we  were  with  you,  or  by  this  and 
our  former  Epiftle,  which  contain  an  important 
part  of  the  faith  that  is  delivered  to  the  faints, 
as  the  only  flandard  of  doctrines,  worship, 

and  OBEDIENCE. 

The  Churches,  alfo,  let  it  be  farther  and 
carefully  remarked,  which  were  formed  by  the 
Apoftles  under  their  infpecticn  were  patterns  for 
all  fucceeding  ages. — But  if  any  man  feem  to  be 
contentious,  we  have  no  fuch  cuftom,  neither  the 
the  Churches  of  God.  Nay,  Chriftians  are  com- 
mended for  ftricfly  adhering  to  the  ordinances 
of  the  Ne  w  Teftament-difpenfation.  Now  Ipraife 
you,  brethren,  that  ye  remember  me  in  all  things y 
and  keep  the  ordinances,  as  I  delivered  them  unto 
you :  the  two  great  Gofpel-ordinances  delivered 
unto  the  Churches,  are  baptifm  and  the  Lord's 
Supper. — If  any  refufed  to  admit  Apoftolic  pre- 
cept, and  Apoitolic  example,  others  were  com- 
manded to  withdraw  from  them  :  to  treat  them 
as  grofsly  erroneous  '. — as  unlit  for  communion  : 
as  in  fact  denying  the  religion  of  the  Gofpel. 
Now  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jefus  Chrifi,  thai  ye  withdraw  your/elves 
from  every  brother  that  walketh  diforderly,  and 
not  after  the  tradition  which  ye  received  of  us. 
The  word  tradition  here  is  ufed  in  a  good  fenfe, 
and  means  the  doctrines,  ordinances,  and  truths 
delivered  by  the  infpired  Apoftles.  It  is  a  word, 
indeed,  which  has  been  greatly  abufed.  Super- 
ftitious  people  hold  to  oral  tradition  as   equally 


3°2 


valid  with  the  written  word  of  God.  And  felf- 
confident  and  impious  people  call  all  religion, 
tradition. 

6thly.  The  Apoflles  took  all  due  care  to  com- 
mit the  Gofpel-miniitry  to  faithful  met ,  com- 
manding them  to  delivery^/z<i  dodrine,  and  to 
fhun  all  dodrines  which  they  had  not  delivered 
and  penned  down,  as  direded  by  the  holy  Ghoft. 
And  the  things  that  thou  haft  heard  of  me,  among 
many  witncffes,  the  fame  commit  thou  to  faithful 
?nen,  who  Jh all  be  able  to  teach  others.  To  faith- 
ful men.  Men  only  are  to  be  public  teachers. 
Faithful  men,  are  men  of  integrity,  found  judg- 
ment, and  ferioufnefs,  in  the  judgment  of  Char- 
ity.— Again  they  mult  be  able  to  teach.  To  be 
able  to  teach  is  to  be  men  of  great  knowledge — 
men  of  learning — men  ofextenfive  reading  and 
thought : — Unlearned  men  are  not  able  to  teach. 
They  only  pervert  fcripture,  and  expofe  religion 
to  contempt.  An  ignorant  teacher  is  an  abfurd- 
ity ;  yet  furprizing  as  it  is,  people  have  itching 
ears  to  heap  up  fuch  to  themfelvts. — Minifters 
of  the  Gofpel  are  commanded  to  iced  their  peo- 
ple with  found  dodrine,  to  give  to  every  one  a 
portion  of  meat  in  due  feafon.  But  f peak  thou  the 
things  which  become  found  dodrine.  Sound  doc- 
trine, is  uncorrupted,  true  dodrine.  We  may 
know  what  found  doclrine  is,  by  feeing  what  the 
Apoflles  preached,  and  molt  of  all  dwelt  upon. 
All  divine  truth  is  found  doclrine.  Now  if  we 
did  not  know,  or  could  not  find  out  what  found 
doclrine  is,  we  mould  never  be  commanded  to 
preach — or  to  adhere  to — or  to  contend  for  it. 
The  Apoflles  have  delivered  the  true  dodrines 
of  Religion — have  laid  down  the  true  plan  of 
worfhip.  And  they  were  plain  Preachers.  We 
do  know,  we  can  eafily  know,  what  they  deliv- 


3°3 

ered,  as  the  great  and  eiTential  doctrines  of  Chrift, 
They   command  us  all,   Minifters,   and  private 
Chriftians,  to    fhun  all  doctrines  different  from 
theirs.     Be    not    carried  about  with  divers  and 
Jirange  doctrines.     Strange  doclrines,  are  fuch  as 
are  not  found  in  fcripture,  or  fuch  as  the  Apof- 
tles  delivered  not.     This  command  fuppofes,  we 
can  know  what  divers  2nd  Jirange  doclrines  are. 
For  if  we  could  not,  it  would  be  fruitlefs  to  tell 
us  to  avoid  them.     The  Apoftles,  then,  confid- 
ered  themfelves  as  delivering  to  the  world,  the 
only  true   fyflem  of   Gofpel    doclrines.     They 
did  fo.     They  are  confequentiy,    to  be  wholly 
relied  upon,  in  all  things,  pertaining  to  the  king- 
dom of  God.     Where  we  can   find   Apoftolic 
practice  or  example,  in  duties  and   ordinances, 
statedly  obferved,  we  are  perfectly  fafe,  and 
only  fafe  in  conforming  ourfelves  thereunto. — 
I  have  now  offered   a  variety   of  arguments  to 
prove  to  all,  that  the  Apoftles  are  infallible 
guides  in  Religion;  being  commiiTioned  and  in- 
spired by  the  Redeemer    immediately. — I   truft 
the  arguments  are  fatisfactory.     The  fubjecl  is 
not    often  difculfed.     It  is  however  a  moll  im- 
portant one. — And  I  clofe  the  difcourfe,  with 
this  (ingle  remark.     If  the  Apoftles  were  not  fe- 
cured  by  the  extraordinary  afliftances  of  the  di- 
vine fpirit  from  all  error,  in  doctrine,  difcipline  and 
ordinances,  and  be  not  infallible  guides — if  we 
may  not  build,  with  all  poffible  fafety,  upon  their 
foundation,  we  muft  give  up  all  the  fcripture  #.; 
a  cunningly  devi fed  fable ',  and  commence  unbelie- 
vers in  anv  divine  Revelation  at  all. 


DISCOURSE     XV. 


The  firft  day  of  the  week  proved  to  be  holy 
time,  and  fet  apart  by  Chrift  to  be  a  weekly 
Sabbath  to  the  end  of  the  world. 


ACTS     xx.    7* 

And  upon  the  firft  day  of  the  week,  when  the  difcU 
pies  came  together  to  break  bread,  Paul  preached 
unto  them,  ready  to  depart  on  the  morrow,  and 
continued  his  fpeech  until  midnight. — 

THERE  is  no  part  of  the  Chriflian  Religion, 
but  has  had,  'in  one.  age  and  another,  its 
enemies.  There  is  no  duty  of  it,  however  plain 
or  important,  but  firft  or  lad,  objections  have 
been  made  againft  it,  by  thofe  who  were  difin- 
clined  to  perform  it.  Neither  is  there  any  one 
of  all  the  Virtues  of  morality,  taken  in  its  true 
meaning  and  jufl  extent,  which  has  not  been  op- 
pofed  by  perverfe  and  wicked  men,  whofe  vi- 
cious lives,  or  whofe  loofe  principles,  made  it 
their  fuppofed  intereft  to  difpute  or  deny  its  ob-» 
ligation. 

We  are  not,  therefore,  to  be  furprifed,  when 
we  find  fo  plain  a  point  as  our  obligation  to  fane- 
O  o 


3°6 

tify,  and  obferve  as  holy  time,  the  firft  day  of 
the  week  under  the  Gofpel-difpenfation,  denied, 
or  reproached  as  a  human  inftitution.  For 
there  is  indeed  nothing,  in  the  Cm  iftian  Reli- 
gion,  either  fo  obvious,  or  fo  excellent  in  its  na- 
ture, that  has  wholly  efcaped  cenfure.  This  be- 
ing the  cafe,  it  becomes  us  carefully  to  examine 
th,j  holy  fcriptures,  to  fee  what  they  enjoin  upon 
us  reipecting  all  the  parts  of  our  duty  to  God,  as 

well  as  ro  man  and  to  felf. In  the  prcfent  di£ 

courfe,  I  mall,  in  dependance  on  divine  help, 
make  it  my  bufinefs  to  (late,  and  to  dwell  upon 
the  evidence  from  fcripture,  to  prove  that  the 
firft  day  of  the  week  is  holy  time,  and  fet  apart 
by  Chrift,  to  be  a  weekly  Sabbath  to  the  end  of 
the  world. — 

In  the  arguments,  which  may  be  adduced  and 
illuftraied,  the  divine  authority  of  the  writings  of 
the  Old  and  New  Teftament,  will  be  taken  for 
granted.  Such  only  as  believe  in  them,  it  is 
expected,  will  yield  to  the  force  of  arguments 
drawn  from  them. — It  is  proper,  likewife,  juft  to 
remark  here, "before  we  enter  upon  the  propofcd 
proof,  tfrat  if  we  reject  the  Old  Teftament,  we 
may  as  well,  and  muft  if  felf-confiftent,  reject  the 
New.  For  if  one  be  divinely  infpired,  the  other 
muft  be  alfo.  If  one  be  falie,  or  fpurious,  the 
other  is  alio.  Boih,  therefore,  muft  ftand  or 
fall  together,  becaufe  they  are  intimately  con- 
nected : — and  fo  intimately  connected,  that  both 
are  either  true  or  falfe.  This  every  one  will  al- 
low, who  has  carefully  and  diligently  read  and 
compared  them,  or  taken  proper  pains  to  fee 
their  connexion.  This  connexion  has  been  e- 
vinced  oy  feveral  very  able  and  judicious  writers. 
—Letitbe  farther  remembered,  that  nothing  in. 


3°7 

the  Old  Teftament  is  done  away,  but  the  p<  fi- 
tive  or  ceremonial  part : — "1  he  moral  part  is 
as  much  in  force,  now,  as  ever.  It  never  indeed 
can  be  repealed. — We  have  our  Lore's  own 
words  to  bear  us  out  in  this  affertion.  He  tells 
us  moil  exprefsly,  that  he  came  not  to  dcjlroy  the 
law  and  prophets  but  to  fulfil  them — or  to  confirm 
them. 

As  the  fubjed  before  us  has  been  a  good  deal 
debated  in  the  world,  and  is  of  a  mod  important 
and  interesting  nature,  it  is  hoped  the  hearer 
will  give  not  only  a  candid,  but  a  critical  atten- 
tion. The  more  critical,  the  better  ;  for  I  am 
perfuaded,  that  no  part  of  truth  or  Religion  will 
luffer  Dy  the  clofeft  infpection,  or  moll  feverely 
critical  examination. — We  want  and  wifh  for 
no  afliftance  from  fuperftition  to  befriend  the 
glorious  caufe  of  the  chrifiian  rJligion,  If  it 
cannot  frand  upon  its  own  broad  rJafi-s,  and  do  not 
recommend  itfelf,  by  its  own  fupeilative  excel- 
lence and  reafonablenefs,  let  it  fall  ;  and  let  its 
enemies  triumph. — We  invite  them  to  examine: 
— We  urge  them  to  a  free  and  fair  enquiry. — 

In  the  words  now  read,  St.  Luke,  the  writer 
of  the  hiflory  of  the  Acts  of  the  Apoitles,  gives 
us  an  account  of  public  worlhip,  as  conducted  by 
the  infpired  Apoitles ;  the  time  when  it  was  at- 
tended upon,  and  the  different  exercifes  of  which 
it  was  compofed.  The  time  when,  was  the  iirft 
day  of  the  week,  or  what  has  generally  been 
called,  the  Chriitian  Sabbath.  The  Preacher, 
who  was  the  apoftle  Paul,  delivered  a  difcourfe 
to  the  profefIing  Chriftians,  who  had  affembled 
together  to  keep  as  holy  time,  the  firft  day 
of  the  week.  The  Lord's  Supper  was  celebrated 
as  a  divine  ordinance.     They  broke  bread  facra 


3°8 

mentally.  St.  Paul  adminiftered  the  facramental 
fupper.  And  they  had  fuch  comfort  and  fweet 
experience  of  God's  prefence  and  blefTmg,  that 
the  exercifes  of  public  worfhip  were  protracted 
to  an  unufual  length. — Here  we  have  the  example 
of  the  Apoftles,  and  their  converts  to  the  Gof- 
pel,  for  keeping  as  holy  time,  the  firft.  day  of  the 
week. — The  firft  day  of  the  week  appears  from 
thefe  words  to  have  been  the  common  time  for 
public  worfhip.  For  the  hiflorian  fpeaks  of 
their  coming  together,  not  as  an  occafional,  but 
Jlated  affembling.  The  very  manner,  in  which 
he  fpeaks  of  their  meeting  for  public  worfhip, 
muff  fatisfy  every  candid  mind,  that  it  was  infla- 
ted or  common  time.  And  moft  certainly  the  A- 
poftles  would  not  have  ventured  of  themfelves, 
or  from  their  own  power,  to  fet  apart,  and  to 
obferve  as  facred,  a  day  for  public  worfhip.  For 
this,  they  had  a  fpecial  order  from  him,  who  is  head 
over  all  things  to  the  Church.  Their  example 
in  obferving,  as  facred  time,  and  for  public  wor- 
fhip, the  firft  day  of  the  week  is  as  binding  upon 
us,  as  an  exprefs  precept. 

Many  excellent  and  pious  books  have  been, 
written  upon  the  fanclification  of  the  Sabbath — 
the  manner  in  which  it  is  to  be  fan&ified  has  been 
often  well  defcribed-directions  how  to  do  it  have 
been  given — motives  to  induce  people  to  keep  it 
holy  unto  the  Lord  have  bees  enlarged  upon--and 
the  change  of  the  Jewifh  into  the  Chriftian,  the 
feventh  into  the  firft  day  Sabbath  has  been,  by 
learned  Divines,  clearly  proved. — Much  indeed 
hath  been  faid  and  written  concerning  the  Sab- 
bath  ;  and  well  faid  and  well  written.  But  the 
enquiry  we  propofe  now  to  confider,  is  whether 
it  be  the  mind  and  will  of  God,  that  under  the 


3°9 

GofpeJ-difpenfation  there  mould  be  any  dijlincl- 
ion  of  days,  or  any  time  fet  apart  as  holy  f  This 
is  feldom  difcourfed  upon.  It  is  however  a  very 
interefting  queftion,  and  worthy  of  a  careful  at- 
tention.— When  I  call:  my  eye  upon  fome  few 
writers,  who  have  employed  their  time  and  a- 
bilities  to  difprove  the  morality  of  the  Sabbath, 
and  to  diminifh  the  regards  of  Chriftians  to  it,  I 
feel  a  deep  forrow.  How  unhappy  that  the  mind 
fhould  be  puzzled  and  confounded  by  fuch  wri- 
tings !  And  how  hurtful  to  religion  is  every  at- 
tempt to  dhTuade  people  from  efteeming  the 
Lord's  day,  as  holy  time.  For  if  the  Sabbath 
be  once  generally  looked  upon,  as  a  human  de- 
vice, it  will  of  courfe  be  neglected.-— -One  writer, 
in  a  fyftem  of  moral  philofophy,  which  he  faw 
fit  to  publifh,  has  laboured  to  make  it  appear, 
that  the  Sabbath  is  not  a  divine  inflitution. 
This  fingle  thing  will  tend  much  to  injure  the 
Churches,  and  corrupt  the  public  morals. 

In  order  to  do  juftice,  as  far  as  wre  are  able, 
to  the  fubjed:  before  us  : — we  will  begin  our  en- 
quiry with  the  original  inflitution  of  a  Sabbath, 
or  a  feventh  proportion  of  time,  fet  apart  from 
the  common  concerns  of  life,  to  religious  pur- 
pofes. 

iftly.  A  sabbath  is  a  day  of  facred  reft.  The 
meaning  of  the  word  is  reft  ;  and  it  necefTarily 
prefuppofes  labour  and  toil  as  preceeding  it.  A 
Sabbath  day  is  a  day  of  reft — a  reft  in  God,  or 
devoted  to  hirn,  to  his  fear  and  fervice.  The 
great  queftion  is  when  was  fuch  a  day  firfi  ap- 
pointed ?  Reafon  teaches  us  that  we  ought  pub- 
licly to  worfhip  and  ferve  God,  the  fountain  of 
life  and  being.  If  it  teach  us  this,  it  will  teach 
us  that  fome  particular  time,  or  day  fhould  be- 


*  IO 


appropriated  to  the  important  duty.  It  cannot 
inform  us  what  portion  of  time,  or  what  day* 
After  we  are  told  that  God  has  fet  apart  a  fev- 
enth  proportion  of  time,  it  confents  to  fuch  a 
portion  or  part  of  time  as  altogether  fuitable. 
We  cannot  fuppofe  that  when  God  made  man, 
that  he  would  leave  him  without  any  affi dance 
or  diredion  about  the  time,  when,  he  mould 
worihip  and  ferve  him.  As  he  made  him  a  ra- 
tional being,  fo  he  would  take  care  to  favour 
him  with  all  neceflfary  guidance  and  inftru&ion 
?  about  his  duty  to  him.  And  we  accordingly 
find  he  was  particularly  attentive  to  him,  to  fix 
his  duty,  and  point  him  to  his  only  happinefs. 
For  man  is  only  happy,  when  hrent  upon  duty. 
If  we  turn  to  the  Book  of  Genefis,  ii.  i,  2,  3. 
We  mall  find  that  the  Sabbath  was  appointed 
immediately  upon  finifhing  the  great  woik  of 
creation.  As  foon  as  God  had  made  the  heav- 
ens and  earth,  and  had  formed  man  in  his  own 
image,  he  inftituted  the  Sabbath,  not  for  his 
own,  but  man's  benefit.  Thus  the  heavens  and 
the  earth  were  finijhed,  and  all  the  hojis  of  them. 
And  on  the  /event  h  day  God  ended  his  work  u  hich 
he  had  made,  and  he  re/ted  on  the  jeventh  day 
from  all  his  work  which  he  had  made :  and  God 
ble/fed  the  /event  h  day,  and  /anclified  it :  buaiff 
that  in  it,  he  had  re/iedfrom  all  his  work,  which 
God  created  and  made.  There  are  three  words 
here  ufed  refpecting  this  feventh  day.  God  re/i- 
ed  on  the  feventh  day  :  he  ble/fed  it,  ixi& /ancli- 
fied it.  No  one  can  be  fo  abfurd  and  foo'ifh  as 
to  imagine  that  the  Supreme  Jehovah  wanted  reft, 
becaufe  fatigued  with  the  labour  of  Creation. 
With  infinite  eafe,  did  he  fpeak  the  whole  Uni- 
verfe  into  exiflence.  And  it  might  have  been 
inftantly  done,  or  all  in  a  moment,  in  the  twink* 


IX 


ling  of  an  eye,  as  well  as  in  fix  days,  if  it  had 
been  the  divine  pleafure.  He  had  important  ends 
in  view,  in  employing  fix  days  in  the  formation 
of  the  heavens  and  earth,  as  he  hath  in  all  his 
conduct.  The  ever  lofting  God,  the  Lord,  the  ere- 
ator  of  the  ends  of  the  earth  fainteth  not,  nor  is 
weary.  As  therefore  he  was  not  fatigued  or 
worried  with  labour,  he  needed  no  reft  as  to  him- 
fel£  The  word  reft  here  cannot  mean  eternal 
reft,  or  his  own  divine  happinefs,  becaufe  in  this 
fenfe  of  the  word  God  always  retted  ;  for  he  was 
completely  blelfed  from  all  Eternity.  His  hap- 
pinefs is  the  fame  from  everlafcing  to  everlafting. 
The  meaning  ol  his  refting  on  the  feventh  day— 
blejjing  it — andfanc7ifyi?ig  it,  is  fetting  it  apart  to 
religious  ufes,  as  a  day  in  which  his  blefling  may 
be  hoped  for  eminently.  To  fanclify  a  day,  is 
to  diitinguith  it  from  others — to  confecrate  it  to 
holy  purpofes.  And  his  refting  on  the  feventh 
day  is  an  example  to  man,  after  fix  days  of  labour, 
to  fet  apart  to  religious  ufes,  the  feventh.  There 
are  fome  circumftances  refpe&ing  the  original 
inft itution  of  the  Sabbath  worthy  of  notice.  It 
was  appointed  as  foon  as  God  had  ended  the 
work  of  creation.  It  is  the  very  Jirft  inftltution 
or  exprefs  law  of  God.  As  foon  as  he  had  for- 
med man,  he  gave  him  the  law  of  the  Sabbath  : 
and  he  gave  it  to  him  becaufe  he  had  finifhed 
the  work  of  creation.  This  is  particularly  ex- 
preifed.  The  very  inflitution  of  the  day  pointed 
out  the  ufe  of  it : — it  was  to  lead  man's  thoughts 
to  the  author  of  nature,  to  remember  with  grat- 
itude and  reverence  the  works  of  creation — to 
fix  his  mind  upon  God  as  the  only  object  of  reli- 
gious homage  and  praife — and  f  o  keep  him  from 
Idolatry,  and  impiety.  It  is  was  neceflary  that 
man  mould  have  a  time  ordained  for  worfhfp- 


312 

ping  and  particularly  glorifying  his  Maker.  He 
was  planted  in  Paradife.  All  Creation  was  fil- 
led with  the  glory  of  the  Lord.  It  fpake  forth 
in  filent  language  his  praife.  But  man  was  not 
to  be  an  idle  fpeclator  of  the  wonders  of  the  di- 
vine woikmanfhip.  His  butmefs  was  to  adore 
and  rejoice  in  the  fulnefs  of  his  portion :  to  eye 
with  rapturous  delight  the  power  that  formed 
him,  and  fpread  around  him  in  fuch  rich  profu- 
fion  the  beauties  of  nature.  The  Sabbath  was 
ordained  to  furnifh  him  with  thejlated  opportu- 
nity, and  to  remind  him  of  the  duty  of  worfhip- 
ping  his  Creator.  God  faw  that  he  needed  fuch 
an  Inflitution,  though  perfectly  innocent ;  and 
thoughbroughtintoexiftence  inaftate  of  complete 
maturity  of  reafon  and  judgment.  The  Sabbath, 
was  appointed  before  fin  had  entered  the  world, 
and  defaced  the  divine  image  in  man.  If  man,  in 
his  primitive  flate  of  re&itude,  and  when  fin  had 
found  no  place  in  his  heart,  needed  a  day  of  reft 
in  God — or  a  feventh  part  of  time  to  be  confe- 
crated  to  the  g^reat  exercifes  of  religious  homage, 
how  much  more  does  he  now,  in  his  fallen  ftate  ? 

There  is  but  one  objection  that  was  ever 
raifed,  againii  the  belief  that  the  Sabbath  was 
appointed  at  the  clofe  of  creation,  before 
man  apoftatifed,  and  that  is  that  the  account 
herein  Genefis  ii.  i,  2,  3  of  the  appointment 
of  the  Sabbath,  was  infer  ted  by  way  of  anticipi- 
tion  ;  or  that  Mofes  mentions  it  in  his  narrative 
too  foon.  This  is  the  fame  thing  as  to  charge 
the  facred  hiflorian  with  inaccuracy.  It  is  to 
fay,  he  was  incorrect,  and  made  an  unhappy 
miftake.  And  if  the  Sabbath  was  not  inflituted 
in  Paradife,  he  indeed  is  extremely  incorrect, 
and  injudicious  to  mention  the  appointment  of 


3^3 

it  more  than  two  thoufand  years  before  it  took 
place  ;  as  he  did,  if  it  were  not  inftituted  till  the 
Children  of  Ifrael  came  out  of  Egypt,  as  is  al- 
ledged  by  fome.  The  only  reafon  they  offer  for 
fuppofing  the  Sabbath  is  here  fpoken  of,  by  way 
of  anticipation,  is  the  filence  of  the  Scripture 
upon  the  fubjecl,  till  we  come  down  to  the  de- 
parture of  the  Children  of  Ifrael  out  of  Egypt* 
They  pretend  not  that  it  was  unneceffary.  That 
man  needed  it  not.— Befides,  whoever  duly  at- 
tends to  the  manner,  in  which  the  fourth  Com- 
mandment is  worded,  will  be  compelled  to  ad- 
mit that  it  refers  to  this  original  paradifaical  in- 
ftitution  of  the  Sabbath.  The  reference  is  very 
obvious.  Remember  the  Sabbath  day  to  keep  it 
holy.  Six  days  fh all  thou  labour ',  and  do  all  thy 
work.  But  the  /event h  day  is  the  Sabbath  of  the 
Lord  thy  God  :  in  it  thou  /halt  not  no  any  work, 
thou  nor  thy  /on,  nor  thy  daughter,  thy  man 
fervant,  nor  thy  maid /erv ant,  nor  thy  cattle,  nor 
thy  Jl ranger  that  is  within  thy  gates.  For  in  fix. 
days  the  Lord  made  heaven  and  earth,  Sea  and  all 
that  in  them  is,  and  re/ted  the /eventh  day,  where- 
fore the  Lord  hie/fed  the  Sabbath  day  and  hallowed 
it.  In  thefe  words,  Mofes  refers  us  back,  in  the 
plainefl  manner  poflible,  to  the  original  appoint- 
ment of  the  Sabbath,  at  the  finifhing  of  the 
work  of  creation. — It  is  true  that  we  find  no  ex- 
pre/s  mention  of  a  Sabbath  obferved  from  Adam 
to  Mofes,  a  fpace  of  two  thoufand  and  five  hund- 
red years.  But  that  there  was  one  obferved  is 
probable.  For  it  is  not  likely,  that  a  merciful 
and  gracious  God  would  leave  man  for  fo  long 
a  period  without  fetting  apart  fome  ftated  time 
for  his  worfhip,  by  his  exprefs  authority.  He 
revealed  his  will,  in  fmall  degrees,  from  period 
to  period,  in  the  early  ages  of  the  world.    There 


3*4 

were  pious  people  thek  to  ferve  him.  For  he 
always  had  a  feed  to  ferve  him,  in  the  world, 
and  to  bear  teftimony  to  the  truth.  They  un- 
doubtedly maintained  public  worfhip.  And 
thev  had  dated  times  and  feafons  for  it.  For 
we  read,  then  began  men  to  call  on  the  name  of 
the  Lord. 

The  account  given  us  of  the  patriarchs  is  very 
fhort.  But  there  are  feveral  things,  which  make 
it  appear  altogether  probable,  that  they  obferved 
a  day  of  facred  reft.  It  is  faid,  Noah  fent  the 
dove  out  of  the  Ark  at  the  end  of  /even  days  : 
and  again  at  the  end  of  other /even  days.  This 
intimates  at  lead  that  he  meafured  time  by 
weeks  ;  and  that  the  end  of  each  week  was  re- 
garded by  him,  with  feme  peculiar  folemnity. 
Cain  and  Abel  offered  their  facrifice  in  proce/s 
of  time :  the  original  is,  in  the  end  of  days.  While 
the  Children  of  Ifrael  were  in.  Egypt,  and  there, 
for  the  fir  ft  time,  obferved  the  paflbver,  Mofes 
commanded  that,  on  the  firft  day  of  unleavened 
bread,  there  mould  be  a  holy  convocation,  a  day 
in  which  they  were  to  do  no  manner  of  work, 
and  were  to  convene  to  worfhip  God.  And  this 
holy  convocation,  is  called  elfewhere  the  Sab- 
bath  Lev.  xxiii.  24,  32,  39.  Mofes  fpeaks  of 
this  holy  convocation,  as  if  they  knew  what  it 
meant ;  and  had  been  accullumed,  in  the  houfe 
of  their  bondage,  to  obferve  it.  About  a  month 
after  giving  the  law  from  Mount  Sinai,  the 
Manna  fell,  as  htavenly  fupport  to  them,  in  the 
wildernefs  ;  and  on  the  fixth  day  there  fell  double 
the  quantity,  as  on  other  days.  The  people 
were  furprifed  at  this  event,  and  could  not  ac- 
count for  the  reafon  of  it.  M  ofes  explains  it  to 
them,  in  thefe  words,  This  is  that  which  the  Lord 
hath  /aid ;  to-morrow  is  the  reft  0/  the  holy  Sab' 


3*5 

hath  unto  the  Lord.  We  know  not  that  God 
had  fpoken  to  them  of  the  Sabbath,  but  when 
he  had  completed  the  work  of  creation.  Mofes 
addreffes  them,  reafonr,  with  them,  and  reproves 
them,  as  if  rhey  were  well  acquainted  with  the 
Sabbath.  Some  have  doubted  whether  they  ob- 
ferved  any  Sabbath  in  F,gypt.  Their  tyrannical 
Matters  it  is  true  greatly  oppreiTed  them.  And 
mod  likely,  forbid  them  to  reft  on  every  return- 
ing f event h  day.  The  long  time  they  were  in 
bondage,  had  moftly  deftroyed-no  doubt  the  re- 
membrance of  the  Sabbath,  But  fome  of  them 
kept  it,  it  is  natural  to  fuppofe,  as  well  as  they 
could.  God  in  a  veiy  folemn  manner,  renews 
the  appointment  of  the  Sabbath,  in  the  fourth 
commandment. — It  may  be  of  weight  here  to 
aik,  how  the  nations  in  general,  in  the  firfl  a- 
ges,  and  fo  down  through  all  generations,  come 
to  divide  and  meafure  their  days  by  /evens ,  or 
by  weeks  ?  That  they  do,  and  have  done,  all  hif- 
tory  declares,  Eut  no  planet  or  heavenly  body 
directed  them  to  this;  or  foggefted  the  hint. 
The  celeftial  bodies  meafure  out  years,  months, 
and  days ;  but  not  weeks.  Is  not  this  a  cir- 
cumflance  ftrongly  indicative  of  the  original  In- 
ftitution  of  the  Sabbath — and  divifion  of  time 
by  weeks  ;  that  after  fix  days  of  labour,  a  day 

of  reft  is  to  be  obferved  ? -The  learned  Gro- 

tius  tells  us,  that  two  of  the  mod  ancient  writers 
now  extant,  fpeak  of  the  feventh  day  as  facred. 
And  it  is  certain  that  one  day  in  feven  has  been 
diftinguifhed  among  many  heathen  nations,  an- 
cient and  modern,  with  religious  ceremonies  and 
feftivals.  But  how  comes  this  ?  Muft  it  not  be 
conveyed  down,  from  generation  to  generation, 
by  tradition  ?  Does  it  not  then  lead  us  to  a  be- 
lief, that  there  was  a  Sabbath  appointed,  when 


3i6 

the  world  was  made  ?  And  can  we  fuppofe  that 
pious  people,  from  the  creation  to  the  flood, 
and  from  the  flood  to  the  time  of  Mofes,  had 
no  fixed  day  to  affemble  together  for  publicly 
ferving  and  worfhipping  the  Deity  ?  Is  diis  rea- 
fonable  ?  Is  it  probable  ? — It  appears  then  that 
the  Sabbath  was  initituted,  when  God  had  fin- 
ifhed  the  work  of  Creation,  and  was  obferved, 
in  the  world,  from  Adam  to  Mofes. 

Here  it  is  proper  to  remark,  that  there  is  no- 
thing in  the  fourth  Commandment  to  militate 
againft  obferving  as  holy  time,  the  firft  day  of 
the  week.  It  directs  us  to  keep  as  holy  time, 
every  feventh  day.  Six  days  Jhall  thou  labour ^ 
but  the  feventh  is  the  Sabbath  of  the  Lord  thy  God. 
The  feventh  part  of  time  is  here  confecrated  to 
God.  The  feventh  is  the  Sabbath  of  the  Lord  thy 
God,  a  day  to  be  kept  holy  to  God,  different  from 
all  other  days.  Every  day  indeed  we  ought  to 
remember  him  who  is  the  fource  of  all  good. 
But  the  feventh  after  fix  working  days  is,  in  a 
particular  manner,  to  be  kept  holy  unto  God. 
Remember  the  Sabbath  day  to  keep  it  holy.  We 
never  could  know  from  the  fourth  command- 
ment, where  to  begin  the  Sabbath,  or  where  to 
end  the  fix  working  days  $  or  when  to  begin  to 
work  or  to  reft.  All  that  this  commandment 
does,  is  to  appoint  for  holy  ufes,  the  feventh  part 
of  time,  or  one  day  in  feven.  And  fo  far,  it  is 
moral  and  not  pofitive.  There  is  a  fitnefs,  in 
the  reafon  of  things,  that  fome  part  of  our  time, 
or  days  fhould  be  efpecially  devoted  to  God,  and 
religious  worfhip  ;  how  great  a  part,  or  when 
to  begin,  or  end  our  day  of  facred  reft,  is  left 
for  God  to  decide  by  his  own  appointment ;  and 
accordingly  is  pofitive*    It  will  then  be  afked2 


3*7 

how  the  Jews  could  know,  what  day  to  keep  as 
the  Sabbath  day,  or  when  to  begin,  or  to  end 
their  fix  days  of  labour  ?  There  was  another 
precept  pointing  out  the  precife  day.  Exo.  xvi. 
23,  25,  26.  And  he  [aid  this  is  that  which  the 
Lord  hath  Jaid9  to-morrow  is  the  rejl  of  the  holy 
Sabbath  unto  the  Lord.  This  is  the  firft  place 
that  we  have  any  mention  of  the  Sabbath,  from 
its  inftitution  at  the  clofe  of  creation,  which  is 
exprefs9  though  there  are  fome  intimations  of  it, 
as  before  obferved.  The  people,  three  days  af- 
ter they  left  the  banks  of  the  red  Sea,  where 
God  fo  glorioufly  wrought  for  them,  murmured 
at  Marah,  becaufe  of  their  thirlr.  They  then 
came  to  elim,  and  thence  to  sin,  on  the  fif- 
teenth day  of  the  fecond  month  after  their  de- 
parting out  of  the  land  of  Egypt,  And  here 
they  murmured  again,  for  the  want  of  bread 9 
concluding  that  they  were  all  to  periifi  with  hun- 
ger. God,  again,  by  a  (landing  miracle  fuppli- 
ed  them  with  food — he  rained  bread  from  heav- 
en.— On  the  fixth  day,  they  were  to  gather  twice 
as  much  as  on  other  days,  as  a  fupply  for  the  fe- 
venth— which  was  the  Sabbath. — Here  the  day 
was  fixed,  when  to  begin  their  Sabbath. — When, 
they  had  reached  Sinai ;  the  moral  law  was  giv- 
en to  them  in  awful  folemnity  : — arul  one  part 
of  it,  contained  the  due  obfervation  of  a  feventh 
part  of  time.  It  is  then,  as  fully  proved  as  any 
thing  can  be,  that  the  chriftian  Sabbath  is,  ac- 
cording to  the  fourth  commandment,  as  much 
the  feventh  day,  as  the  Jewifh  Sabbath.  It  is 
obferved  every  feventh  day,  the  feventh  from  our 
firft  working  day,  as  well  as  theirs.  When, 
therefore,  we  keep  the  firfl  day  of  the  week,  as 
holy  time,  we  do,  in  no  fenfe,  go  counter  to  the 
fourth  commandment.     To  objecl  againfl  the 


3*S 

firit  clay  Sabbath,  as  a  departure  from  this  com- 
mandment, befpeaks  great  ignorance. — And 
Chrifr,  when  he  inftituted  the  firft-day  Sabbath, 
did  not  abolifh,  weaken,  or  deftroy  the  fourth 
commandment. — I  have  dwelt  the  longer  upon 
the  original  inftitution  of  the  Sabbath,  in  Para- 
dife,  becaufe  if  we  can  prove  that  God  hath  actu- 
ally fet  apart  a  ieventh  portion  of  time,  from  the 
beginning,  it  will  happily  open  the  way,  to  eflab- 
lifli,  beyond  all  con  tradition,  that  under  the 
New-Tefiament-difpenfation,  we  have  a  Sabbath  : 
and  if  we  have,  it  muft  be  the  Jlrjl  day  of  the 
week,  as  will  be  evinced  from  other  arguments. 

2dly.  When  God  fet  apart  the  people  of  If- 
rael  to  be  a  peculiar  people  unto  himfelf,  he  di- 
rected them  to  devote,  one  day  in  feven,  to  him 
as  holy  time.  In  giving  them  the  moral  law,  as 
an  epitome  of  all  their  duty,  he  took  care  to  in- 
fert  the  law  of  the  Sabbath.  Remember  the  Sab- 
bath day  to  keep  it  holy.  The  due  obfervation  of 
the  Sabbath  is  placed  among  the  great  and  eiTen- 
tial  points  of  morality.  God  blefled  the  Sab- 
bath day  and  hallowed  it.  The  people  were  told 
it  was  the  Sabbath  of  the  Lord  their  God.  It 
was  his  day.  He  had  a  fpecial  interefi  in  it ;  a 
peculiar  property.  It  was  a  day,  in  which  he 
was  to  be  honoured,  the  work  of  Creation  com- 
memorated, and  their  deliverance  from  a  cruel 
fervitude  duly  noticed.  It  is  prefaced  thus,  I  am 
the  Lord  thy  God  which  brought  thee  out  of  the 
land  of  Egypt  and  houfe  of  bondage.  It  was  a 
day  to  beobferved  by  them  to  diftinguifh  them 
from  other  nations,  as  worfhippers  of  the  true 
God,  and  to  prefer ve  them  from  Idolatry.  The 
moil  rigid  rules  were  prefcribed  for  fan  citifying 
it.     The  moft  fevere  penalties  were  annexed  to 


•      319 

the  breach  of  it.  A  Sabbath-breaker  was  among 
the  moft  vile  and  abominable  characters.  The 
whole  day  was  to  be  devoted  to  God  and  Reli- 
gion. When  they  kept  the  day  as  holy,  they 
were  profpered.  Calamities  and  judgments  were 
inflicted  upon  them,  when  as  a  nation,  they  neg- 
lected God's  holy  Sabbath.  All  the  prophets 
who  were  raifed  up,  one  after  another,  called 
them  to  obferve  the  Sabbath,  warned  them  a- 
gainft  any  contempt  of  it,  and  placed  the  fane- 
tification  of  the  Sabbath  upon  a  footing  of  equal- 
ity with  the  moral  Virtues.  As  the  priells  were 
the  guardians  of  the  ceremonies  and  rites  of  their 
religion,  fo  the  prophets  were  the  reflorers,  and 
guardians  of  moral  duty.  Their  placing  the  due 
obfervation  of  the  Sabbath  fo  high,  as  a  moral 
duty,  is  a  full  proof  how  they  viewed  it,  and  how 
God  viewed  it.  A  violation  or  profanation  of 
the  day  was  to  be  puniihed  with  awful  feverity. 
We  find  that  God's  giving  them  the  Sabbath, 
is  enumerated  among  his  great  and  fignal  mer- 
cies to  them  ;  the  wonders  of  his  Goodnefs,Ne- 
hemiah  ix.  14.  And  madeji  known  unto  them  thy 
holy  Sabbath,  If  a  mere  ceremonial  rite,  would 
it  be  called  Cod's  holy  Sabbath  ?  God's  giving  it 
unto  them,  or  inflituting  it,  is  fpoken  of,  as  an 
inftance  of  his  diftinguiihing  kmdnefs.  The 
prophet  Ezekiel  represents  it  under  the  notion  of 
njlgn  between  God  and  his  people.  Ezek.  xx. 
12,  13,  Moreover  alfo,  I  gave  them  my  Sabbaths 
to  be  afign  between  me,  and  them,  that  they  might 
know  that  I  am  the  Lord  thatfanclify  them.  But 
the  houfe  of  Ifrael  rebelled  againfi  me  in  the  wilder- 
nefs  :  they  walked  not  in  my  flaiuies,  and  they 
dtfpifed  my  judgments,  which  if  a  man  do  he  j hall 
live  in  them  :  and  my  f abb  at  h  they  greatly  polluted* 
Here   the  Sabbath  is  fpoken  of,  as   God's  Sab- 


bath,  and  a  fign  between  him  and  his  people  :  as 
a  mean  of  their  religious  and  moral  improve- 
ment ;  of  their  fanclification.  The  fin  of  pro- 
inning  or  neglecling  it,  is  reprcfented  as  mod 
heinous  ;  and  as  calling  down  upon  the  people 
the  heavy  difpleafure  of  the  Almighty.  Sabbath- 
breakers  were  a  clafs '  of  tranfgreffors  peculiarly 
odious  to  him.  See,  in  what  terms  of  profound 
refpecl,  the  prophet  Ifaiah  fpeaks  of  the  Sabbath  : 
and  how  high,  in  the  fcale  of  duty,  he  placed 
the  due  fanclification  of  it.  If  thou  turn  away 
thy  foot  from  the  Sabbath ,  from  doing  thy  pie  af it  re 
en  my  holy  day,  and  call  the  Sabbath  a  delight ,  the 
holy  of  the  Lord,  honourable,  and  fo  alt  honour  him, 
not  doing  thine  own  ways,  nor  finding  thine  own  plea- 
fure,,  nor  /peaking  thine  own  words  ; — Then  jhalt 
thou  delight  thy f elf  in  the  Lord,  and  I  will  caufe  thee 
to  ride  upon  the  high  places  of  the  earth,  and  feed 
thee  with  the  heritage  of  Jacob  thy  father  ;  for  the 
mouth  of  the  Lord  hath  fpuken  it*  Do  the  proph- 
ets ever  fpeak  of  mere  ceremonial  laws  or  obfer- 
vances  in  this  manner  ?  I  appeal  to  every  per- 
fon,  who  knows  any  thing  at  all  about  the  fcrip- 
tures.  Be  pleafed  only  to  remark  a  moment. 
The  people  are  called  upon  not  to  trample  under 
foot  the  Sabbath— not  to  find  their  own  pleaf- 
ure  upon  it — not  to  fpeak  their  own  words,  that 
is,  converfe  about  worldly  fubje&s  as  on  other 
days,  not  to  do  their  own  ways.  It  is  fpoken  of 
as  God's  day,  by  way  of  eminence,  the  holy  of  the 
Lord,  and  honourable. — Again  ;  the  man  who 
keepeth  the  Sabbath  from  polluting  it,  is  pro- 
nounced bUffed.  Bleffcdis  the  man  that  doeth  this, 
and  the  fon  of  man  that  layeth  hold  on  it :  that  keep- 
eth the  Sabbath  from  polluting  it*  Ifaiah  fpeak- 
ing  of  Gofpel-days  fays  that  public  worfhip  is  to 
be  weekly  attended  upon—and  on  the  Sabbath, 


321 

as  the  appointed  day.  And  itjkall  come  to  pafs 
from  one  new  moon  to  another  and  from  one  Sab- 
bath to  another,  jhall  all  jlejh  come  before  me ',  faith 
the  Lord.  This  is  a  prophefy  of  Gofpel-days. 
That  it  is  fo,  every  one  will  be  fatisfied,  who 
reads  it  in  its  connexion.  And  no  words  can 
more  exprefsly  declare  that  there  fhall  bejtated 
public  worfhip  under  the  Gofpel-difpenfation ; 
and  that  it  is  to  be  obferved  weekly — and  upon  the 
Sabbath,  as  the  appointed  day. -The  people  of  God, 
then,  under  the  Jewlfh  difpenfation  were  to  keep 
the  Sabbath,  as  a  day  of  facred  reft,  holy  unto  the 
Lord.  When  they  neglected  it  they  were  frown- 
ed upon — when  they  ftri&ly  obferved  it,  they 
were  fmiled  upon — it  was  kept  during  the  whole 
of  that  difpenfation,  till  the  introduction  of  chrif- 
tianity.— It  was  kept  from  Adam  to  Mofes,  and 
from  Mofes  to  Chrift.  The  great  original  rea- 
fon  for  fetting  it  apart  for  holy  purpofes,  in  the  be- 
ginning, was  to  remember  the  Creator  and  his 
works  :  to  have  zfet  time  to  worfhip  and  ferve 
him,  who  is  the  author  of  all  our  mercies — and 
to  cultivate  a  holy  temper  of  heart,  and  prepare 
for  a  holy  happinefs  after  death.  The  fuperad- 
ded  reafons  for  the  people  of  Ifrael  to  keep  a  fab* 
bath,  a  weekly  day  of  facred  reft,  were  their  de- 
liverance from  a  cruel  bondage,  by  the  miracu- 
lous interpofitions  of  Providence,  and  the  diftin- 
guifhing  kindneffes  beftowed  upon  them — as  a 
people  feparated  to  God  from  the  reft  of  the 
world.  And  remember  that  thou  wq/i  afervani 
in  the  land  of  Egypt,  and  that  the  Lord  thy  God 
brought  thee  out  thence,  through  a -mighty  hand, 
and  by  a  Jlr etched  out  arm  :  therefore  the  Lord 
thy  God  commanded  thee  to  keep  the  Sabbath  day. 
Thefe  are  the  particular  reafons  why  the  Jews 


322 

were  to  keep  the  Sabbath  day. — The  particular 
reafons  why  the  Jewifh  Sabbath  was  to  be  kept, 
have  long  ago  ceafed,even  when  that  difpenfation, 
under  which  the  jews  lived,  was  abolifhed. 
Therefore  the  Jewifh  Sabbath  is  done  away* 
But  there  are  particular  teafons  why  Chriftians, 
under  the  Gofpel-difpenfation,  mould  keep  a 
weekly  Sabbath  ;  as  well  as  why  the  Jews,  un- 
dter  their  difpenfation,  mould  keep  a  weekly 
Sabbath. 

jdly.  There  is  the  fame  propriety  that  Chris- 
tians, under  the  Gofpel,  mould  keep  a  day  of 
facred  reft,  weekly,  to  remember  the  work  of  re- 
demption, as  that  the  Jews  mould,  to  remember 
their  deliverance  from  oppreflion  and  fervitude 
in  Egypt ;  and  much  greater,  as  the  former  is 
infinitely  more  important  than  the  latter,  and  as 
the  one  was  only  a  type  of  the  other.  The  great 
reafon  of  the  original  appointment  of  a  feventh 
portion  of  time  to  be  conlecrated  to  religious  ufe, 
was  to  commemorate  the  work  of  Creation. 
'That  there  was  a  Sabbath  appointed,  in  the  be- 

f  inning,  none  can  deny,  who  are  capable  of  un- 
erftanding  the  plaineft  words,  and  are  not  re- 
solved to  pervert  them  ;  and  has  alfo  been  fatif- 
fkclorily  'evinced,  I  trull,  in  another  part  of  this 
"ffifcourie.  To  this  primitive  inftitution  of  the 
Sabbath  before  the  fall  of  man,  the  bell:  ex- 
pofitors  fuppofe  our  Lord  refers,  when  he  fays, 
*Phe  Sabbath  was  made  for  man  ^  and  not  man  for 
ihe~  Sabbath;*— We  cannot  forbear  to  remark, 
fcere,  that,  in  thefe  words,  our  Saviour  does  not 
intimate,  m  the  mod  diftant  manner,  the  aboli- 
tion of  a  feventh  portion  of  time  to  be  devoted 
to  pious  ehds.  He  exprefsly  fays  the  Sabbath 
was  made  for  man,  foT  his  comfort  and  benefit— 


3*3 

that  he  might  have  a  reft.  If  it  ever  were  real- 
ly for  the  good  of  man,  that  there  mould  be  a 
weekly  Sabbath,  it  is  always  for  his  good — -as 
neceffary  at  one  time  as  another  :  and  under  one 
difpenfation  as  another.  Jefus  Chrift,  our  bleff- 
ed  Redeemer,  does  not  hint  to  us  that  the  fur- 
pafling  excellence  of  his  religion  would  render  a 
weekly  Sabbath  needlefs  — or  that  all  days  were 
to  be  Sabbaths : — or  that  his  people  would  be 
fo  holy,  as  to  be  above  keeping  any  time  as  holy. 

Besides,  it  is  altogether  pertinent  to  argue, 
as  is  always  done  by  the  friends  of  the  Chriftian 
Sabbath,  that  there  is  fuch  a  day  to  be  kept  holy, 
weekly,  to  the  end  of  the  world,  from  the  great? 
nefs  of  the  work  of  Redemption.  If  it  were  fit 
to  keep  a  Sabbath,  weekly  to  remember  the  work 
of  Creation,  it  is  more  fit  to  keep  one  in  memo- 
ry of  the  work  of  Redemption.  Chrift,  as  God, 
made  all  things.  By  the  word  of  his  Almighty 
power  he  fpoke  the  heavens  and  the  earth  into 
being. — And  he  appointed  a  Sabbath  to  com- 
memorate thofe  works,  which  are  great  and  mar- 
vellous.— But  his  work  of  redemption  is  ftiil 
more  marvellous.  Its  dimenfions  cannot  be 
meafured.  We  can  only  exclaim  in  devout  ad- 
miration, O  the  height,  the  depth,  the  length, 
and  breadth  of  it.  All  heaven  admire  and  adore. 
Man  may  well  ftand  in  pleafing  aftonimment* 
It  is  fa  great  and  wonderful  as  to  be  called  a 
new  Creation.  And  t  he  perfect  felicity  procu- 
red for  man  by  it,  is  called  new  heavens  and  a 
new  Earth  wherein  dwelleth  righteoufnefs. 
When  Chrift,  as  Creator,  refted  from  the  work 
of  the  flrft  Creation,  he  inftituted  the  Sabbath 
to  commemorate  it.  When  he,  as  Redeemer, 
refted  from  his  wprk  of  redemption,  he  inftitu- 
ted a  day  of  reft  to  be  kept  by  all  his  followers* 


3*4 

in  memory  of  it.  This  is  the  very  argument  of 
the  Apoftle,  Heb.  iv.  i  o.  For  he  that  entered  in- 
to his  reft^  he  hath  alfo  ceafed  from  his  own  works 
as  God  did  from  his.  Chrifl  refted  from  his  work, 
when  he  arofe  from  the  dead,  which  was  on  the 
firji  day  of  the  week.  His  humiliation  was  then 
finifhed,  and  his  exaltation  begun.  The  reft 
which  remains  for  Chrift's  followers  is  a  fabat- 
ifm  or  keeping  a  Sabbath ;  a  Gofpel-Sabbath  is 
then  the  emblem  of  the  heavenly  Sabbath. — i 
God's  people  of  old  were  to  keep  a  Sabbath  in 
memory  of  the  work  of  Creation  :  And  Chrif- 
tians  are  to  keep  a  Sabbath  in  memory  of  the 
work  of  Redemption.  Chrift,  then,  has  a  Sab- 
bath in  his  difpenfation.  For  he  is  the  Lord  of 
the  Sabbath.  But  how  could  he  be  the  Lord  of 
the  Sabbath,  if  there  were  none.  If,  then,  God's 
antient  people  of  the  Jews,  were  by  an  exprefs 
command  to  keep  the  Sabbath  as  a  memorial  of 
their  deliverance  from  Egyptian  bondage  ;  and 
if  that  deliverance  were  a  type  of  our  deliverance 
from  fin,  by  the  work  of  redemption,  it  will  fol- 
low that  Chriftians  fhould  keep  a  Sabbath,  week- 
ly, as  a  memorial  of  that  work.- — This  is  a  com- 
mon argument  in  favour  of  the  reality  of  a  Sab- 
bath, under  the  Gofpei-difpenfation,  to  be  kept 
to  the  end  of  the  world  \  but  is  as  forcible  as 
common.  The  enemies  of  the  Chriflian  Sab- 
bath may  cavil  at  it,  but  can  never,  by  all  their 
art  and  fophiftry,  overthrow  it. — With  it,  Ijplofe 
the  prefent  difcourfe.  Only  requesting  the  hear- 
er, to  weigh  all  that  hath  been  offered ,  or  that 
mall  be,  in  the  next  difcourfe,  in  the  balance  of 
cool  deliberate  reflection  and  examination.  If 
the  New-Teftament  have  no  Sabbath  to  be  fanc- 
tified  by  the  people  of  God,  too  long  have  we 
already,  been  attached  to  a  human  inftitution* 
We  mull;  bid  it  vanilh. 


A  eeeeooo»oo»aeooe»«c»<!scicflce906ceoeseei5e  eo«ee»*aaeto*r>icer>e?eeecooeceoe«ococeo»'  wsoeoereae's  *^ 


DISCOURSE    XVL 


The  firft  day  of  the  week  proved  to  be  holy  time, 
and  fet  apart  by  Chrifl  to  be  a  weekly  Sab- 
bath to  the  end  of  the  world. 

ACTS    xx.   7. 

And  upon  the  firft  day  of  the  week,  when  the  dif- 
ciples  came  together  to  break  bread,  Paul  preach* 
ed  unto  them,  ready  to  depart  on  the  morrow, 
and  continued  his  fpeech  until  midnight. 

1DO  not  know  that  I  can  introduce  this  dif- 
courfe,  more  pertinently,  than  in  the  words 
of  a  pious  writer. — "  Let  any  man,  faith  he, 
fhow  me  in  the  law  of  the  Sabbath,  either  weak- 
nefs  or  unprofitablenefs,  and  I  yield  and  bid  it 
vanifti.  But  it  hath  and  will  have,  as  much 
flrength  and  force  as  any  law  can  have,  from  the 
author,  the  confent,  multitude,  cuftom  and  ex- 
prefs  approbation  of  all  ages.  Profit  it  hath  too ; 
and  that  very  great ;  as  hath  been  experienced 
by  ferious  and  well-difpofed  minds  in  every  age 
of  the  world.  It  is  of  importance  therefore  not 
only  to  the  well  being  of  a  Chriftian,  but  even  to 
the  very  being  and  keeping  up  of  religion  in  the 
world." — If  I  wiihed  to  know  the  (late  of  reli- 
gion among  a  people,  or  in  the  heart  of  a  good 


326 

man,  one  of  my  firft  queftlons  would  be,  what 
attention  or  regard  is  paid  to  the  Sabbath.  The 
profane  denier  or  neglector  of  the  Sabbath  can- 
not have  any  real  love  to  Religion.  If  he  ima- 
gine himfelf  to  be  among  the  number  of  the 
friends  of  God  and  the  Saviour,  he  mufl  mif- 
judge  concerning  himfelf,  and  be  in  a  great  de- 
lufion.  A  profanation  and  denial  of  the  Lord's 
day  befpeak  an  unrenewed  heart. — It  is  hoped 
the  audience  will  renew  their  attention,  while 
the  fubject  before  us  is  refumed. — I  proceed  to 
ftate  and  to  dwell  upon  the  arguments,  from 
fcripture,  to  prove  that  the  firft  day  of  the  week 
is  holy  time,  and  fet  apart  by  Chrift  to  be  a 
weekly  Sabbath,  unto  the  end  of  the  world. 

We  have  already,  in  the  former  difcourfe,  il- 
luftrated  three  arguments  to  eftablifh  this  im- 
portant point. 

iftly.  The  Sabbath  was  inftituted  when  God 
had  finifhed  the  work  of  Creation,  and  was  ob- 
ferved  in  the  world  from  Adam  to  Mofes : 

2dly.  The  people  of  Ifrael  were  to  obferve 
and  keep  it  holy  unto  the  Lord  : 

3<Ily.  If  they  were  to  keep  the  Sabbath  as  a 
memorial  unto  God,  of  their  deliverance  from 
fervitude  in  Egypt,  then  Chriftians  are  to  keep 
a  Sabbath  as  a  memorial  of  the  work  of  redemp- 
tion, of  which  deliverance  from  Egyptian  bon- 
dage was  only  a  type. — We  proceed,  now,  to  ar- 
gue the  inftitution  of  the  Chriflian  Sabbath  from 
what — 

4thly.  Is  faid  in  prophecy,  of  a  Sabbath  to  be 
obferved  in  Gofpel-times.  The  moft  remarkable 
paflage  to  this  purpofe,  is  the  following,  Theftone 


which  the  builders  refufed  is  become  the  head/tone  of 
the  corner.  This  is  the  Lord's  doings  it  is  marvellous 
in  our  eyes.  This  is  the  day  which  the  Lord  hath 
made  ;  we  will  rejoice  and  be  glad  in  it.  Thefe 
words,  all  expofitors  antient  and  modern,  refer 
or  apply  to  the  day  of  our  Lord's  refurrection. 
When  he  arofe  from  the  dead,  and  the  tomb  of 
Joieph  of  Arimathea  refignedits  charge,  he  was 
declared  to  be  the  head-ftone  of  the  corner.  He 
was  the  (tone,  which  the  builders  refufed.  What 
may  convince  all  that  thefe  words  are  to  be  thus 
appKed,  is  that  the  Apoftles  thus  apply  them. 
And  while  we  interpret  Scripture,  as  they  do, 
we  are  infallibly  right.  Our  Lord's  refurrection 
from  the  dead  was  evincive  of  his  power  ;  of  the 
truth  of  his  miffion : — and  it  was  on  the  firft 
day  of  the  week.— This  is  exprefsly  declared  by 
the  Evangelifts,  and  was  never  denied.  And 
this  is  the  day  which  the  Lord  made,  or  confti- 
tuted,  fet  apart  for  fpecial  ufes,  which  mufl  be 
the  meaning  of  the  word  here.  This  is  the  day 
which  the  Lord  hath  made  ;  made, — how  did 
he  make  this  day,  the  day  of  Chrift's  refurrec- 
tion ?  All  time  is  his.  The  day  is  his  ;  the 
night  alfo  ; — darknefs  and  light  are  his.  If  the 
firjl  day  of  the  week  be  the  Lord's  day,  in  no 
higher  or  different  fenfe,  how  could  it  be  faid, 
with  any  propriety,  this  is  the  day  the  Lord 
hath  made  ?  The  day  of  Chrift's  refurrection  is 
then  the  Lord's  day,  in  fome  eminent,  or  pecul- 
iar way ;  is  a  day  he  hath  made  different  from 
any,  and  all  other  days.  We  will  rejoice  and  be 
glad  in  it.  The  reafon  why  God's  people  or 
Church  were  to  rejoice  and  be  glad  in  it,  was 
that  the  Lord  had  made  it,  or  appointed  and  in- 
stituted it.  It  was  to  be  religioufly  celebrated 
and  obferved.     Here,  then,  we  have  a  plain  ac- 


328 

count,  in  prophefy,  of  a  Sabbath  or  day  to  be 
religioufiy  obferved  by  the  people  of  God  after 
Chrift's  refurre&ion — and  upon  the  very  day; 
— the  firft  day  of  the  week.  For  he  arofe  from 
the  dead  on  that  day.  This  muft  have  great  in- 
fluence to  convince  all,  who  are  willing  to  be 
convinced, — Can  any  fhut  their  eyes  upon  the 
light,  which  is  exhibited  to  us  from  this  paffage. 
Ifaiah,  at  the  very  clofe  of  his  prophefy,  fays, 
fpeaking  of  the  Gofpel-difpenfation  ;  Anditjhall 
come  to  pafs  from  one  Sabbath  to  another  Jh all  all 
Jlejh  come  to  uorjlip  before  mejaith  the  Lord, 
This  certainly  implies,  that  in  Gof pel-times  there 
fhall  be  a  weekly  Sabbath,  as  a  flated  feafon  of 
worfhip  for  all  nations,  who  enjoy  the  Gofpel.— • 
Again,  the  fame  prophet  fpeaking  of  the  Gofpel- 
difpenfation,  fays,  blejfed  is  the  man  that  doeth 
this,  and  the  fon  of  man  that  layeth  hold  on  it ;  that 
keepeth  the  Sabbath  from  polluting.  This  man  is 
a  bleffed  man.  He  is  happy  in  himfelf,  and 
fhall  be  bleffed  of  God.  The  meaning  of  this 
prophefy  of  Gofpel-times  and  bleflings,  is  this. 
Under  the  Chriftian  difpenfation,  there  fhall  be  a 
-veekly  Sabbath  to  the  end  of  the  world ;  and 
bleffed  is  the  perfon  who  duly  obferves  it. — It  is 
impomble  for  us  to  deny  the  Chriftian  Sabbath, 
if  we  underftand  thefe  prophecies  of  Gofpel- 
times  and  bleflings,  in  their  plain  and  natural 
fenfe. It  cannot  be  the  meaning  of  thefe  pro- 
phecies, that  the  Jewifh  Sabbath  was  to  be  kept, 
becaufe  we  have  an  exprefs  account  of  the  abol- 
ition of  the  feventh  day-Sabbath.  All  may  be 
convinced  that  the  feventh  day  Sabbath  is  abro- 
gated from  Rom.  xiv.  5  and  6 — compared  with 
Col.  ii.  16,  17.  One  man  efleemeth  one  day  above 
another,  another  efleemeth  every  day  alike.  Let 
every  man  be  fully  perfuaded  in  his   own  mind* 


329 

He  that  regardeth  the  day,  regardeth  it  unto  the 
Lord ;  and  he  that  regardeth  not  the  day,  to  the 
Lord^  he  doth  not  regard  it.  He  that  eateth,  eat- 
eth  to  the  Lord,  for  he  giveth  God  thanks,  and  he 
that  eateth  not,  to  the  Lord  he  eateth  not,  and  giv- 
eth  God  thanks. — Let  no  man  judge  you  in  meat  or 
in  drink,  or  in  refpecl  of  an  holy  day,  or  of  the  new 
moon,  or  of  the  Sabbath  days  which  are  a  fhadow 
of  good  things  to  come,  but  the  body  is  Chrift.  And 
Gala.  iv.  10,  n.  7e  obferve  days,  and  months, 
and  time  S)  and  years,  lam  afraid  of  you,  left  I  have 
be/lowed  upon  you  labour  in  vain.  In  all  thefe 
three  different  paffages  the  Apoflle  puts  the  Jew- 
ifh  or  feventh-day  Sabbath  upon  the  fame  footing 
with  the  rites  and  ceremonies  of  that  aboliftied 
difpenfation.  Their  feventh-day  Sabbath,  their 
meats  and  drinks,  and  laws  about  clean  and  un- 
clean meats  are  all  put  together,  and  declared  to 
be  fiadows  of  good  things  to  come.  We  have  the 
fubftance,  that  of  which  they  were  the  types  or 
fhadow s.  We  are  not  therefore  to  cleave  to  the 
ihadows.  They  cannot  be  binding  on  us.  We 
are  no  more  obliged  to  keep  the  Jewifh  Sabbath, 
than  any  of  their  ceremonial  laws  and  inftitu  * 
tions.  The  ceremonial  laws  and  ordinances  are 
exprefsly  abolifhed,  and  called  rudiments  of  the 
world.  Wherefore  if  ye  be  dead  with  Chrifl  from 
the  rudiments  of  the  world :  why  as  though  living 
in  the  world  are  ye  fubjecl  to  ordinances.  Touch 
not — tqfte  not — handle  not  :  which  all  are  to  per- 
iftj  in  the  ufing,  after  the  commandments  and  doc- 
trines of  men  ?  which  things  indeed  have  a  fJoow  of 
wifdom  in  will  worjhip  and  humility,  and  neglect- 
ing the  body,  not  in  any  honour  to  the fatisfying  of 
the  flejb.  The  levitical  laws  or  Mofaic  rites  are 
fliled  weak  and  beggarly  Elements,  and  Chrik 
R  r 


33° 

tians  are  forbidden  to  obferve  them.  But  now 
after  that  ye  have  known  God,  or  rather  are  known 
of  God,  how  turn  ye  again  to  the  weak  and  beggar- 
ly Elements,  whereunto  ye  defire  again  to  be  in  bon- 
dage ?  The  whole  Jewifh  difpenfation  is  done  a- 
way.  It  was  but  introductory  to  a  more  perfect 
fyftem.  The  ceremonial  inftitutions  are  called 
carnal  ordinances*  Which  flood,  fays  the  Apoflle, 
only  in  meats  and  drinks  y  and  divers  wajhings,  and 
carnal  ordinances  impofed  on  them  until  the  time  of 
reformation.  The  Apoflle  in  all  thefe  paffages, 
has  reference  only  to  the  rites  of  the  ceremonial 
law.  He  tells  us,  as  plainly  as  words  can  ex- 
prefs,  that  the  Jewifh  difpenfation,  with  all  its 
rites  and  ordinances,  is  abolifhed.  Circumci- 
fion — the  Paffover — the  legal  Sacrifices — the 
obfervation  of  the  Jewifh  feafts— their  holy  days 
. — months — new  moons— their  Sabbath — their 
priefihood — their  laws  about  meats  and  drinks 
are  all  done  away.  Thefe  were  the  weak  and 
beggarly  elements,  the  rudiments  of  the  world, 
the  carnal  ordinances,  of  which  the  Apoflle 
fpeaks.  And  the  paffages  of  Scripture  above 
cited  have  no  reference,  not  even  the  remotefl, 
to  the  Gofpel-difpenfation,  to  the  Chriflian  or- 
dinances, or  Chriflian  Sabbath.  And  to  apply 
thofe  pafTages  to  the  Gofpel  inftitutions,  bap- 
tifm,  the  Lord's  Supper,  and  the  Chriflian  Sab- 
bath, is  to  pervert  them,  in  thegroffefl  manner. 
Some,  I  am  fertfible,  cite  thefe  paffages  of  holy 
Writ  to  prove  that  no  particular  day,  under  the 
Gofpel,  is  to  be  kept  as  holy  time  ;  and  no  or- 
dinances to  be  obferved.  This  however  is  a 
horrible  perverficn  of  them.  For  the  right  way 
to  underfland  Scripture  is  to  attend  to  the  con- 
nexion and  fubjed-matter  of  the  difcourfe.  ...  And 
that  St.  Paul  is  only   fpeaking  of  Jewifh  days, 


J31' 

meats  and  ordinances,  every  one  may  be  fully 
convinced,  who  will  take  his  Bible  and  read 
them.  Becaufe  we  are  releafed  from  obliga- 
tions to  obferve  the  Jewifh  Sabbath,  and  Jewifh 
ordinances,  will  it  therefore  follow  that  we  have 
no  Chriftian  Sabbath,  or  Gofpel-ordinances  ? 
Certainly  not.  Such  a  conclufion  can  be  deem- 
ed juft  by  no  man,  till  he  have  refolved  to  per- 
vert all  Scripture,  which  militates  againft  his 
own  particular  tenets. — No  perfon,  who  is  wil- 
ling to  receive  his  principles  of  religion  from 
Scripture,  underftood  in  its  plain  fenfe,  can  be- 
lieve that  the  Apoftle  in  Rom.  xiv.  5,  6  rejects 
the  Chriftian  Sabbath — when  in  the  whole  chap- 
ter, he  fays  not  a  fingle  word  about  the  Chrif- 
tian Sabbath  or  Chriftian  ordinances. We 

proceed  to  obferve— 

5thly.  That  Jefus  Chrift  himfelf  diftinguifh- 
ed,  by  peculiar  marks  of  honour,  the  fir/l  day  of 
the  week — the  day  of  his  refurre&ion.  That 
he  intended  there  fhould  be  a  weekly  Sab- 
bath, in  his  Religion,  to  be  obferved  as  ho- 
ly time,  even  as  long  as  the  world  fhould 
ftand,  is  fairly  inferred  from  his  mentioning 
the  Sabbath  in  the  manner  we  find  he  did, 
in  the  following  paflages.  And  he  f aid  wito  them, 
the  f on  of  man  is  Lord  alfo  of  the  Sabbath. — But 
how  could  he  be  Lord  of  the  Sabbath,  if  there 
were  to  be  no  Sabbath  in  his  Religion,  or  un- 
der the  Gofpel-difpenfation  ?  And  hefaid  unto 
them,  the  Sabbath  was  made  for  man,  and  not  man 
for  the  Sabbath*  How  abfurd  would  it  be  to  fay, 
the  Sabbath  was  made  for  man,  for  his  comfort, 
reft,  and  moral  good,  or  his  benefit,  if  there 
were  to  be  no  Sabbath  from  that  time  to  the  end 
of  the  world,  or  under  the  Chriftian  difpenfation  ? 


332 

Speaking  of  the  deftruction  of  Jerufalem,  andl 
giving  his  followers  the  neceflary  warnings,  di - 
re&ions,  and  inftru&ions,  our  Lord  fays,  But  pray 
ye  that  your  flight  be  not  in  the  winter ,  neither  on 
the  Sabbath-day,  But  if  there  were  to  be  no 
Sabbath-day  under  his  difpenfation,  his  fpiritual 
religion,  how  comes  fuch  a  direction  as  this, 
from  the  mouth  of  our  Lord  ?  The  deftruction 
of  Jerufaiem  was  many  years,  after  his  refurrec- 
tion.  And  he  knew  when  it  would  be — how 
long  it  was  to  be  after  his  religion  had  been  in- 
ftituted.  -  And  he  directs  Chriftians,  his  difci- 
ples  to  pray  that  their  flight  might  not  be  on  the 
Sabbath  day.  Did  he  mean  the  Jewifli  Sabbath  r 
If  he  intended  to  have  no  Sabbath  in  his  fpiritu- 
al religion)  why  did  he  not  fay  fo  ?  Why  has  he 
not  intimated  or  given  fome  hint  that  there  was 
to  be  no  Sabbath  in  the  Gofpel  I  Here  was  a 
fit  opportunity  for  telling  his  difciples,  that  there 
was  to  be  no  Sabbath  under  the  Gofpel.  Did 
he  forget  it  ?  It  could  not  be  the  Jewifli  Sabbath, 
for  that  was  done  away. 

Further,  none  can  deny  but  that  he  put 
marks  of  peculiar  honour  on  the  firft  day  of  the 
week,  the  day  of  his  refurreclion.  Why  did  he 
do  this  ?  Had  he  not  a  defign  or  meaning  in  it  ? 
With  him,  as  acting  in  the  character  of  the  on- 
ly Mediator  between  God  and  Man,  nothing 
was  contingent  or  accidental.  He  was  pleafed 
to  appear,  from  time  to  time,  to  hi  Apoftles, 
on  the  firft  day  of  the  week.  John  xx.  19. 
Then  the  fame  day  at  evenings  ffeihg  the  firft  day  of 
the  week,  when  the  doors  werejhut,  where  the 
difciples  were  affembled  for  fear  of  the  Jews,  came 
jfefus  and  flood  in  the  midft,  and faith  unto  them 
peace  be  unto  you.     After  feven  days  more  had 


W  333 

elapfed,  on  the  next  firfi  day  of  the  week,  he  ap- 
peared again  unto  his  difciples : — he  bleifed  them, 
and  comforted  them ;  verfe  iG.  After  eight 
days,  again,  bis  difciples  were  within,  and  Thomas 
with  than  :  then  came  Jefas,  the  doors  being  /but, 
and  food  in  the  midfi  of  them,  and  f aid  peace  be 
unto  you.  This  was  the  fecond  time  he  let  apart 
and  honoured  the  firjl  day  of  the  week,  the  day 
upon  which  he  arofe  from  the  dead,  by  meeting 
with  his  difciples,  comforting  and  bleffing  theft! . 
Upon  the  firfi  day  of  the  week,  he  poured  cut 
his  fpirit,  in  fuch  copious  effufions,  on  his  Apof- 
tles,  at  Pentacoft.  That  Pentacoft  was  thefirfi 
day  of  the  week,  is  manifeft  from  Levit.  xxiii. 
15,  16.  On  this  day,  all  the  difciples  were  of 
one  accord  in  one  place  Acts  ii.  1.  To  be  of 
one  accord  in  one  place  is  to  be  thereby  agree- 
ment. They  were  not  there  by  accident,  but 
by  previous  appointment.  The  day  of  Pentecoft, 
as  the  word  fignirles,  is  fifty  days  after  the  PafT- 
over,  that  is,  on  the  firfi  day  of  the  week.  They 
met  to  perform  public  worfhip,  and  preached. 
The  holy  Ghoft,  in  his  miraculous  powers,  was 
then  given  to  the  ^poflles,  which  is  called  be- 
ing baptized  with  the  holy  Ghofi  and  with  fire \ 
Moreover,  Chrift  poured  out  his  fpirit,  in  the 
gift  of  prophefy,  mo  ft  remarkably,  on  his  favor- 
ite difciple  and  Apoftie  John,  on  the  firjl  day 
of  the  week — the  hordes  day,  Rev.  i.  10.  Now 
if  we  allow  that  Chrift  had  his  defign  in  thus 
honouring,  above  all  other  days,  the  firfi  day  of 
the  week  ;  we  (hall  be  fatisfied  that  he  fet  it  apart 
for  religious  purpofes,  as  holy  time,  to  be  obfer- 
ved  as  a  weekly  Sabbath,  in  his  difpenfation,  to 
the  end  of  the  world. But, 

6thly.  What  proves,  beyond  all  doubt,  the 


334 

inftitution  of  the  firft-day  Sabbath,  is  that  it 
was  fanctified  as  a  day  of  public  worfhip,  by 
the  primitive  Churches,  under  the  order  of 
the  Apoftles.  They  ufually  affembled,  on 
that  day,  for  the  great  purpofes  of  public 
worfhip,  of  celebrating  the  holy  Ordinance  of 
the  Supper,  of  prayer,  of  preaching,  hear- 
ing the  word,  and  finging  hymns  of  praife.  They 
came  together,  on  that  day,  by  the  order  of  the 
j&poftles.  For  no  man  can  fuppofe  that  the 
Apoftles  would  adminifter  the  Lord's  Supper, 
and  preach  to  them,  and  attend  upon  the  other 
acts  of  public  worfhip,  if  they,  that  is,  the  Chur- 
ches had  prefumed  to  meet,  without  their  order 
or  direction.  Befides,  no  perfon  of  common 
fenfe,  can  imagine  all  this  was  mere  accident — 
or  that  the  Apoftles  were  rafh  and  heady  in  it- 
er did  what  they  did,  without  the  mind  and  fpir- 
it  of  Chrift.  It  was  new  times  with  them.  They 
were  in  a  critical  fituation.  Every  word,  every 
action  would  be  noticed.  Enemies  were  on  all 
fides.  They  would  not,  therefore,  allowing  them 
to  have  common  prudence  and  discretion,  pro- 
ceed one  ftep,  without  Chrift's  order  and  di- 
rection, without  the  mind  of  the  holy  Ghoft. 
And  we  are  fafe,  and  only  fafe,  when  in  our  re- 
ligious principles  and  practices,  we  are  built  up- 
on the  foundation  of  the  Apoftles  and  prophets, 
Jefus  Chrift  himfelf  being  the  chief  corner  ftone. 
And  upon  the  first  bat  vf  the  week,  when  the 
difciples  came  together  to  break  bread,  Paul  preach- 
ed  unto  them*  Here  is  our  warrant  for  keeping 
the  Jirjl-day  Sabbath.  Here  is  a  plain  account 
of  its  inftitution  prefuppofed,  and  that  the  Jew- 
ifh  Sabbath  was  changed  into  the  Chriftian  Sab- 
bath.— Who,  after  this,  can  deny  the  inftitution 
of  a  Chriftian  Sabbath?  Who  can,  in  the  face 


335 

of  plain  fcripture,  fay  that  the  New-Teftament 
knows  no  holy  time — no  Lord's  day — no  Sab- 
bath ?  We  may  as  well  reject  any  duty  and  all 
duty,  as  to  deny  and  difown  the  Lords  day.— 
Again,  works  of  charity  and  mercy,  are  peculiar- 
ly works  proper  to  the  Sabbath.  And  in  all  the 
Apoftolic  Churches,  the  charitable  contributions 
were  to  be  made,  on  the  firfl  day  of  the  week,  in 
preference  to  any  other  day.  But  why  ?  plain- 
ly, becaufe  the  Churches  were  then  met  togeth- 
er to  attend  public  worfhip.  And  they  were  to 
make  their  collections  on  that  day  by  the  order 
of  the  Apoflles  i  Cor.  xvi.  i,  2.  Now  concern- 
ing the  collsclionfor  the  Saints ,  as  I  have  given  or- 
der to  the  Churches  of  Galatia,fo  do  ye.  Upon  the 
firft  day  of  the  week,  let  every  one  of  you  lay  by  him 
inftore,  as  God  hath  profpered  him,  that  there  be 
no  gatherings  when  I  come.  Ifthen,wefay,  that 
all  days  are  alike  holy,  and  that  no  one  is  to  be 
honoured  as  holy,  in  a  particular  manner,  we  re- 
fift  the  holy  Ghofh  Chriftians  were  ordered  by 
the  Apoflles  to  keep  as  holy  time,  the  firfl  day 
of  the  week.  They  were  commanded  to  meet 
together  for  public  worfhip.  Heb.  x.  24,  25. 
And  let  us  confider  one  another  to  provoke  unto  love 
mid  good  works  ;  notforfaking  the  ajfe?nbling  ofour- 
felves  together,  as  the  manner  offome  is,  but  ex- 
horting one  another,  as  fo  much  the  more  as  ye  fee 
the  day  approaching.  Upon  the  firfl  day  of  the 
week  were  they  to  affemble  to  worfhip  God  and 
honour  the  Redeemer — to  pray — to  preach,  and 
to  hear  the  word. — The  firfl  day  of  the  week 
is  then  the  Chriftian  Sabbath,  and  to  be  fan&ifi- 
ed  as  fuch,  to  the  end  of  the  world. 

7thly.  Another  confideration   of  no  fmall 
importance  to  prove  that  the  firfl  day  of  the 


week  is  holy  time,  and  was  fet  apart  by  Chrift 
to  be  a  weekly  Sabbath,  to  the  end  of  the  world, 
is  that,  in  the  New  Teftament,  it  is  exprefsly 
called  the  Lord's  day.  Rev.  i.  10.  For  Iwas  in 
the  fpirit  on  the  Lord's  day.  Very  frequently  is 
the  Chriilian  Sabbath  denominated  the  Lord's 
day.  This  is,  indeed,  the  New  Teftament-name 
for  the  day.  With  Chriftians,  in  the  early  ages 
of  Chriflianity,  it  went  by  this  name.  And  fo 
we  now  often  call  it.  If  it  be  afked,  how  do 
we  know  that  the  Lord's  day  means  xhefirji  day 
of  the  week  ?  Is  not  God  the  proprietor  of  all 
time  ?  Is  not  every  day  equally  his,  and  every 
day  a  Sabbath  ?  Nothing  can  be  a  greater  depar- 
ture from  reafon  and  common  fenfe  than  to  put 
fuch  queltions.  It  mufl  be  as  clear,  as  the  Sun 
in  the  firmament,  that  St.  John  defigned  to  in- 
form us  on  what  partiadar  day  he  was  favoured 
with  thofe  wonderful  vifions,  which  are  contain- 
ed in  the  Apocalypfe.  But  admit  that  the  Lord's 
day  meant  any  day  indifferently,  one  as  much 
as  another,  then  his  calling  the  day  on  which  he 
received  his  vifions,  the  Lord's  day,  gives  us  no 
information  at  all  concerning  the  day.  It 
would  be  faying,  I  received  the  vifions,  on  the 
day,  I  did  receive  them.  The  abfurdity  of  this 
mull  be  perceived  by  the  weakeft  mental  eye. 
No  man  can  be  fo  blind,  as  not  to  fee  how  ridic- 
uloufly  filly  it  would  have  been  for  the  beloved 
difciple  to  have  talked  in  this  manner.  What 
is  intended  by  the  Lord's  day  is  exceedingly  ob- 
vious. We  know  perfectly  well  what  is  intend- 
ed by  it,  as  well  as  we  can  know  the  import  of 
any  word,  in  the  New  Teflament,  or  in  any  an- 
tient  language.  In  the  firft  ages  of  Chriflianity, 
:he  whole  Church  ufed  this  expreflion,  the  Lord's 
rfay,  to  denote  the  fir  ft  day  of  the  week.     In  all 


337 

the  writings  from  the  Apoftolic  times,  we  find 
the  phrafe  employed  to  fignify  the  firfi  day  of 
the  week.  I  appeal  to  all  the  Chriftian  Fathers 
up  to  the  days  of  the  Apoftles  -y  and  to  all  men 
who  have  ever  read  any  antient  Church-hiftory  ; 
—or  any  of  the  early  writers  in  favour  of  Chri£ 
tianity,  that  this  is  the.  univerfal,  invariable  mean- 
ing of  the  expreflion  the  Lord's  day.  The  early 
writers  in  defence  of  Chriftianity,  fpeak  of  the 
Lord's  day  in  terms  of  the  higheft  efteem  and 
refpecl — as  the  firft  of  days — the  bcjl  day — the 
queen  of  days.  And  the  duties  and  exercifes  of 
public  worfhip,  they  call  Lord's  day  solemni- 
ties. Ati&  the  very  word  can  import  no  lefs, 
than  that  the  firft  day  of  the  week  was  fet  apart 
by  our  Lord,  as  his  Sabbath— -as  a  day  to  be 
kept  holy — and  as  diftingui  fried  from  all  other 
days—to  be  fanclirled  to  the  end  of  the  world, 
as  it  weekly  returns,  as  the  Chriftian  Sabbath — 
a  day  to  be  devoted  wholly  to  God  and  religion, 
and  to  be  fpent  in  the  private  and  public  exerci- 
fes of  Religion,  except  fo  much  of  it,  as  may  be 
taken  up  in  works  of  neceflity  and  mercy.  We 
fay  the  Lord's  Supper,  to  diftinguifh  it  from  our 
Common  meals,  an  ordinance  by  which  his  fuf- 
ferings  and  death  are  commemorated.  We  fay 
the  Lord's  prayer :  to  denote  by  way  of  emi- 
nence one  particular  prayer — the  prayer  which 
he  taught  his  difciples,  and  which  is  an  excellent 
model  of  prayer.  And  to  call  every  day  the 
Lord's  day  would  be  as  great  an  abfurdity,  and 
abufe  of  fcripture,  and  of  words,  as  to  fay  that 
every  meal  of  ours,  from  day  to  day,  is  the  Lord's 
Supper  ;  and  every  prayer  we  offer  to  the  throne 
of  grace,  the  Lord's  prayer.  The  Sabbath  is 
God's  day  by  way  of  eminence  j  and  he  has  put 
S  s 


53$ 

his  name  upon  xhtjirft  day  of  the  week  to  teach 
us  how  to  fpend  it,  and  what  ufe  is  to  be  made 
of  it :  that  it  is  holy — that  it  is  to  be  devoted  to 
him — and  that  we  may  not  do  our  own  work,  or 
find  our  own  pleafure  in  it. — Where,  then,  is  the 
perfon  that  dares  deny  the  chriftian  Sabbath  ? 
That  there  is  really  therefore  fuch  a  day,  a  time 
fet  apart,  in  which  to  perform  public  religious 
duties  is  very  certain  from  the  firji  day  of  the 
week,  being  called  the  Lerd's  day. 

8thly.  A  further  argument,  that  there  is 
really  a  Chriftian  Sabbath,  is  taken  from  thofe 
parTages  of  fcripture,  which  reprefent  the  hap- 
pinefs  of  heaven  as  the  conftant  keeping  of  a  Sab^ 
bath.  Heaven  is  an  eternal  Sabbath.  It  is  51 
ftate  of  perfect  reft,  devotion,  blifs  *r  and  holi- 
nefs.  A  reft  which  God  hath  prepared  for  his 
people.  It  was  cuftomary  among  the  Jews  to 
reprefent  future  happinefs  under  the  idea  of  a 
Sabbath,  and  to  expound  many  of  thofe  paflages 
in  their  law,  where  the  Sabbath  is  mentioned  as 
typifying  or  prefiguring  the  heavenly  ftate.  The 
reft  of  the  Sabbath  is  an  emblem  of  the  reft  of 
heaven.  The  duties  of  it  are  to  fit  us  for  the 
employments  of  heaven.  The  worlhip  of  it,  is  to 
prepare  us  for  the  exalted  fervices  of  the  temple 
above,  where  there  will  not  be  one  cold  heart — 
one  falfe  worffnpper — one  diftenting  voice. 
There  remaineth  therefore  a* reft  for  the  people  of 
Cod,  a  keeping  of  a  Sabbath.  But  where  would 
be  the  propriety  of  reprefenting  heavenly  hap- 
pinefs, as  an  eternal  Sabbatifm — an  eternal  reft, 
if  there  were  no  Sabbaths  to  be  obferved  on  earth 
by  Chriftians  ?  None  can  fuppofe  that  the  joys 
of  a  blefled  immortality  would  be  reprefented  by 
an  old  abrogated  Jewifh  rite,     But  if  there  be  no 


339 

Sabbath  under  the  Gofpel,  or  day  o  f  facred  reft 
weekly  to  be  obferved,  they  are  fo  reprefented. 
And  to  fay  that  under  the  New-T  eft  anient  eve- 
ry day  is  a  Sabbath,  is  to  aiTert  no  t  only  what  is 
very  unreafonable,  but  to  confou  nd  language ; 
and  to  affirm  what  is  altogether  co  ntradi&ory  to 
the  whole  New-Ted  anient. 

9thly.  The  lad  argument,  which  will  be  ur- 
ged to  prove  the  reality  of  a  Chriftian  Sabbath, 
is  that  the  whole   Chriftian  Church,  with  very 
few  exceptions,  have  kept  the  firjl  day  of  the 
week,  as  holy  time.     However  di tiering  in  oth- 
er things ;  and  they  have  differed  very  widely 
on   many  important  points,  flill   the    different 
communions  of  God's  people,  from  age  to  age, 
fince  the  time  of  the  Apoflles,  have  been  inti re- 
ly agreed  in  this,  that  there  is  a  weekly  Sabbath 
under  the    Gofpel  difpenfation,  to  be  kept  holy 
unto  the  Lord,  and   to  be   devoted  to  religious 
worfhip.     This  muff  fatisfy  every  candid  mind 
which  has  no  prejudice,  that  the  fpiritual  reli- 
gion of  Jefus  Cbrift  hath  a  holy  Sabbath^  even 
were  there  no  old-Teftament-SabbatrE,  or  were 
the  fourth    commandment  expunged  from  the 
decalogue.     That  the  fouth  commandment  is  of 
perpetual  obligation,  and  never   was  abolifhed 
has  been  the  common  belief ;  and  is  founded  on 
arguments,  wfiich   can  never   be   overthrown. 
Men  may  cavil  at  and  object  again  ft  them.     But 
it  is  one  thing  to  cavil  at,  and  another  fairly  to 
anfwer  an  argument.     It  is  one  of  the  ten  com- 
mandments.    And  we  may  as  well  take  away  a- 
liy  other  of  them,  or  all  of  them,  as  this.     It  is 
of  a  moral  nature.     And  what  is  of  a  moral  na- 
ture is  of  perpetual  obligation.     It  was,  with  the 
reft,  given  by  God  himfelf  from  Mount  Sinai 


34° 

amidft  thunder  and  lightening,  fire  and  fmoke. 
Mofes,  in  all  his  dire&ons  to  the  people  of  If- 
rael,  fpeaks  of  it  in  terms  of  the  higheft  refpect, 
as  a  branch  of  the  moral  law. — The  prophets, 
ail  place  it  upon  a  level  with  other  parts  of  the 
Jaws  of  virtue,  and  duties  of  morality.  And  it 
wrould  be  exceedingly  improper  to  infert  a  mere- 
ly ceremonial  or  temporary  law,  in  the  lift  of 
precepts  univerfally  allowed  to  be  moral— and 
of  perpetual  obligation,  and  to  fpeakofthem  all 
as  the  law— the  moral  law  of  the  ten  com- 
mandments. Thus  evident  is  it  that  the  fourth 
commandment  is  not  to  be  erafed  from  the  ten. 
And  the  fubftance  or  eflence  of  it,  which  is,  that 
the  feventh  part  of  time  is  to  be  kept  holy  unto 
God,  hath  been  in  all  the  ages  of  the  Chriftian 
Church  ftrenuoufly  maintained.  In  all  coun- 
tries, where  the  Gofpel  hath  been  publifhed,  we 
find  from  ecclefiaftical  hiftory,  that  all  Chrift- 
ians,  even  from  the  times  of  the  Apoftles,  a  few 
excepted,  have  obferved  the  yfr/?-^_y-Sabbath. 
That  this  is  facl,  may  be  adduced  as  proofs,  aM 
the  writings  which  (peak  of  the  doctrines  and 
practices  of  the  Church,  of  the  Jir/l—fecond— 
and  third  centuries.  This  will  not  be  denied. 
It  is  afked,  then,  what  reafon  can  be  affigned. 
why,  in  the  primitive  purity  of  the  Chriftian. 
Religion,,  the  fir  ft  day  of  the  week  was  obferved 
as  the  Chriftian  Sabbath  ?  How  could  this  be, 
if  it  were  not  an  order  of  the  Apoftles — if  Jefus 
Chrifl  inftituted  no  Sabbath?  For  an  order  of 
his  Apoftles  is  equivalent  to  his  own  express 
inftitution.  Is  it  fuppofable  that  any  ambitious 
and  afpiring  Chriftians  would,  in  the  times  next 
to  the  Apoftles,  fet  apart  one  day  o£.the  week 
as  a  Sabbath  ?  Would  they  venture  upon  fuch 
an  ufurpation?    And,  before  Chriftianity  was 


34i 

corrupted  by  defigning   men,  is  it  poflible  that 
the  jirft  day  of  the  week  mould  be  univerfally 
kept  as  holy  time,  had  not  the  inured  Apoitles 
let  the  example  ?  If  there  had  been  no  Apoflolic 
practice  and  example  in  this  cafe,  if  the  Gcfpel 
knew  nothing  of  fuch  a  day,  as  we  call  the  Chrif- 
tian  Sabbath,  the  firft  obfervers  of  it  were  intro- 
ducing an  innovation— an  important  innovation. 
And  could  the  innovation  univerfally  be  adopt- 
ed ?  And  no  one  be  found  to  object  againfl  it ; 
or  to  raife  a  cry  againft  fuch  a  piece  of  will-wor- 
fhip ;    no  tongue,  in  the  flrains    of  pious   elo- 
quence to  bear  teftimony  againft  it — no  pen  be 
drawn  to.  tranfmit  to  pofterity  a  confcientious 
proteft  ?  Can  any  reafonable  perfon  believe  this  ? 
But  it  may  be  afked,  did   not  many  innovations, 
and  fuperftitious  rites  creep  into  the  Chriftian  fyf- 
tem,  gradually,  imperceptibly — and   without  oppo- 
Jttion  ?  Were  not  the  abominations  of  the  Ro- 
mifti  Church,  brought  in,  in  this  manner  ?  And 
did  not  fome  of  thefe  infallible  Fathers,  in  the 
papal  chair,    ordain  the    Sabbath ;    as  they  did 
innumerable  feaft,  and  faft-days  ?  Certainly  not, 
for  the  Jirft  day  of  the  week  was  obferved  as  a 
weekly  Sabbath,  fix  hundred  years,   before  An- 
tichrift  arofe :  obferved  in  all  countries,  where 
the  Gofpel  was  known  :  among   all  denomina- 
tions :  univerfally  even  in  the  age  next  to  the 
Apoftles.     This  cannot   be  faid  of  any  innova- 
tions which  were  ever  made. — We  then  come  to 
this  conclufion,  that  the  jirft  day  of  the  week  has 
been  obferved,  as  the  Chriftian  Sabbath,  ever 
fmce  the  very  day  in  which  Chrift  arofe  from 
the  dead — in  all  ages — in  all  countries — in  all 
communions,  a  few  only  excepted.     A  mere 
handful  of  profeiling  Chriftians,  hold  to  thefev- 
cnth-day  or  Jewifh  Sabbath,  and  from  that  fin- 


34^ 

gu  larky  are  called  feventh-day-baptifts.  Here 
and  there  one  likewife  in  one  place  and  another, 
have  called  in  queftion  the  morality  of  the  Sab- 
bath.—Can  it  be  poffiible  for  any  one  to  believe 
that  the  whole  chriflian  world,  even  in  the  days 
of  the  Apoftles,  and  in  the  pureft  times,  during 
the  long  period  of  feventeen  hundred  years,  have 
been  in  fo  grofs  and  abominable  an  Error,  as 
keeping  the  jirft  day  of  the  week  as  holy  time, 
if  the  Gofpel  be  a  ftranger  to  any  fuch  inilitu-. 
tion,  as  the  Chriflian  Sabbath  ? — When  I  ufe  the 
terms  gross  and  abominable  Error,  I  do 
not  ufe  too  flrong  terms.  For  a  mod  grofs  and 
abominable  Error  it  is,  indeed,  if  there  be  no 
inftitution  of  the  Jirft  day  Sabbath  in  the  Chrift- 
ian  Religion,  or  what  is  tantamount  to  it.  We 
are,  in  this  cafe,  guilty  of  will-worfhip— -of  fu- 
perflition — of  inftituting  in  Chrifl's  kingdom  a 
day  for  religious  worship,  unknown  to  the  au- 
thor of  our  falvation.  Vilely  prefumptuous 
fhould  we  be  to  do  this*  Did  I  believe  that  Je- 
fus  Chrift  had  no  Sabbath  day  in  his  Gofpel,  I 
fhould  ill  udder  with  horror  to  look  back  on  the 
long  period  of  feventeen  hundred  years,  and  fee 
almofl  the  whole  chriflian  world,  in  all  countries, 
of  all  communions,  and  in  the  pureft  times  in 
the  Apoftles  days,  plunged  into  fo  great  and 
dreadful  an  Error — guilty  of  making  laws  in 
Chrifi's  kingdom — of  ufurping  his  kingly  office 

—and  of  tearing  from  him,  his  fceptre. Be- 

fides  all  this,  how  often  hath  a  gracious  and  mer- 
ciful God,  bleffed  the  Chriflian  Sabbath  :  pour- 
ed out,  in  rich  abundance,  his  fanclifying  fpirit, 
on  his  worfhipping  Affembies :  comforted,  en*, 
lightened— inftru&ed — and  animated  thofe,  who 
have  confcientioufly  obferved  the  Sabbath  ?  But 
if  it  be  not  a  day  of  his  own  appointment, 


543 

would  it  not  be  countenancing  human  inventions 
and  innovations  in  Religion,  fo  often  to  have 
difplayed  his  power  and  grace  on  that  day — fo 
often  to  have  blefled  it  for  the  confolation  of  his 
people,  and  their  edification  ? — It  hath  indeed 
been  one  of  the  chief  means  of  preferving  Religion 
in  the  world  to  this  day. 

I  have  now  finifhed  the  argument  in  favour 
of  the  inftitution  of  the  Chriftian  Sabbath.  And 
that  you,  my  hearers,  may  feel  that  conviction, 
which  it  ought  to  produce  \  and  that  juftice  may 
be  done  to  it,  I  will  very  concifely  recapitulate 
what  has  been  ill  unrated,  and  prefent  it  to  you  ia 
one  view.  The  fupreme  Being,  at  the  clofe  of  Cre*. 
ationy  in  his  infinite  wifdom  and  goodnefs,  fet  a- 
part  for  religious  purpofes,  a  feventh  portion  of 
time.  And  the  day  thus  fanctified  and  blelled,  and 
which  fome  fuppofe  was  the  firft  day  of  the  week* 
but  I  conceive  not  upon  fufEcient  grounds,  was 
moft  probably  obferved,  from  Adam  to  Mofes. 
The  original  inflitution  of  the  Sabbath  was  re- 
newed by  Mofes,  ratified  by  the  fourth  com- 
mandment, and  obferved  moft  ftrielly  by  the  an- 
tient  Church  of  God  from  Mofes  to  Chrift.  A 
greater  obligation  lies  upon  Chriflians  to  keep 
a  weekly  Sabbath  in  memory  of  the  work  of 
Redemption,  than  on  the  Israelites  to  keep 
one  in  memory  of  their  deliverance  from  ila- 
very  and  oppreiTion  in  Egypt.  We  are  ex- 
prefsly  told,  in  prophefy,  that  a  Sabbath  was  to 
be  obferved  in  Gofpel  times.  The  Jewifli  Sab- 
bath was  abolifhed,  or  the  feventh  day  Sabbath 
was  changed  into  the  Chriftian  or  firft  day  Sab- 
bath. Jefus  Chrift  diftinguifhed,  with  peculiar- 
marks  of  honor,  the  firft  day  of  the  week,  the 
day  of  his  refurrection- — The  firft  day  of  the 


344 

week  was  fanctified,  as  a  day  of  public  \vcf  fliip$ 
by  the  primitive  Churches  under  the  order  of 
the  Apoflles. — The  firfl  day  of  the  week  is  ex- 
prefsly  called,  in  the  New-Teflament,  the  Lord's 
day,  the  common  appellation  of  the  Chriflian  Sab- 
bath. The  happinefs  of  heaven  is  reprefented,  as 
the  conflant  keeping  of  a  Sabbath. — The  law  of 
the  Sabbath,  is  a  moral  law,  and  as  fuch  perpetu- 
ally binding.  The  whole  Chriflian  Church,  from 
the  days  of  the  Apoflles,  have,  a  few  only  except- 
ed, kept  the  firfl  day  of  the  week  as  holy  time. 
God  hath,  from  age  to  age,  bleffed  the  Sabbath, 
or  firfl  day  of  the  week,  by  the  communications 
of  his  grace  and  fpirit  on  that  day.  No  men  or 
body  of  men  could  appoint  a  day  for  public  wor- 
fhip,  without  ufurping  in  Chrifl's  kingdom,  to 
be  weekly  obferved  as  a  Sabbath. — No  human 
appointments  or  inventions  are  admifTible  in  the 
Chriflian  difpenfation — and  the  Chriflian  Sab- 
bath has  been  one  of  the  principal  means  of  pre- 
ferving,  in  the  world,  to  this  day  our  holy  reli- 
gion.— Thefe  are  the  reafons  why  all  Chriflian  s 
are  to  obferve,  as  holy  time,  the  firfl  day  of  the 
week.  Thefe  reafons  appear  to  me  abundantly 
fufficient  to  juflify  us  in  the  religious  obfervation 
of  the  Chriflian  Sabbath,  as  it  is  ufually  called, 
and  have  done  fo  to  thoufands  of  pious  Chrif- 
tians  and  Miniflers  much  wifer  and  better  than 
myfelf,  even  to  almofl  the  whole  Christain 
world.  That  man  who  denies  what,  all  the 
wife  and  good,  great  and  learned — all  Chriflians 
in  all  ages,  deem  facred,  and  fully  contained  in 
the  holy  fcriptures,  had  need  to  look  well  to  his 
arguments.  He  ought,  in  all  modefly  and  diffi- 
dence, to  afk  himfelf,  "  who — and  what  am  I, 
"  that  I  fhould  rife  up  againft,  and  condemn  the 
"  whole  christian  world,  a  few  only  ex* 
"cepted?" 


~345 

Perhaps  it  may  not  be  improper  here,  to  pay 
a  moment's  attention  to  a  queftion  which  has 
been  lbmetimes  afked,  as  an  objection  to  the 
Chriftian  Sabbath :  it  is  this,  why  have  we  not 
an  exprcfs  and  formal  account  of  the  abolition  of 
the  feventh-day  or  Jewifh  Sabbath,  and  the  in- 
flitution  of  the  Chriftian  £>r  firft  day  Sabbath  in 
in  the  room  of  it  ?  In  a  point  of  fuch  acknowl- 
edged importance,  would  it  not  be  reafonable  to 
expect  fome  very  exprefs  and  minute  inftrucl:- 
ion  ?  It  would  be  fufficient  to  reply,  who  are  we, 
that  we  fhould  undertake  to  fay  how  minutely 
or  exprefsly  a  point  mould  be  revealed ;  or  that 
we  mould  dictate  to  infinite  Wifdom  what  kind 
of  information  to  give  us  ?  But  it  is  apprehend- 
ed there  are  very  obvious  reafons  why  we  have 
not  a  minute  and  explicit  account  of  the  change 
of  the  Jewifh  into  the  Chriftian  Sabbath.  Eve- 
ry thing  in  the  Gofpel  difpenfation  is  gradually 
opened.  Confideration  is  had  to  the  weaknefles 
and  prejudices  of  the  Jews.  Chrrft,  with  admi- 
rable wifdom,  adapted  his  inftruffions  to  the 
minds  of  his  hearers ;  opening  one  thing  after 
another,  in  a  happy  fucceflion,  as  they  could  bear 
it,  or  comprehend  him.  So  did  his  Apoftles. 
And  they  followed  a  perfect  example.  It  is  fuf- 
ficient, entirely  fo,  if,  in  the  end,  we  have  com- 
plete and  full  inftruction.  And  that  we  have 
on  the  fubject  before  us,  I  truft  is  clearly  proved 
by  the  foregoing  reafoning. 

Having  finifhed  what  I  intended  on  this  im- 
portant fubject,  I  mail  make  the  application,  in 
the  words  of  a  late  amiable  writer — "  If,  fays  he, 
addrefling  himfelf  to  people  on  their  abufe  of  the 
Sabbath,"  you  will  proceed  in  profaning  it,  give 
ine  leave  to  fay  you  will  be  more  incxcufable 
T  t 


340~ 

than  ever.     You  are  anfwerable  to  God  for  your 
contempt  of  his  inftitutions,  and  all  the  injury 
you  hereby  do,  to  your  own  fouls,  to  the  fouls 
of  others,  and  to  the  credit  and  intereft  of  Re- 
ligion,    May  I  not  hope,  fome  of  you  are  refol- 
ved,  never  more  to  abufe  or  mif-fpend  facred 
time  ?  that  you  and  your  houfes  will  more  care- 
fully fan&ify  the  Sabbath,  and   more  fteadily 
ferve  the  Lord  ?  Give  me  leave  to  add  one  gen- 
eral  remark  on  the  whole  fubject  of  Sabbath- 
Sandifi^ation.     In  order  to  judge  of  the  char- 
after  of  my  acquaintance,  and  their  real  ftate 
towards  God,  I  have  always  obferved  and  enqui- 
red, how  they  kept  the  Sabbath*     I  look  upon  the 
religious  obfervation  of  it,  as  a  good  proof  of 
their  piety  \  and  a  neglect  of  it,  as  a  melancholy 
proof,  that  they  are  infincere  in  heart,  whatever 
they  may  profefs  y  and;  by  taking  in  the  whole 
of  their  conduct,  as  far  as-  it  hath  come  to  my 
knowledge,  I  think  I  have  not  been  deceived  in 
my  fentiments  concerning  them.     Thofe  that 
have  ftri&Iy  obferved  the  Sabbath,  have  been,, 
in  other  refpects,  the  beft  Chrijiians  :  thofe  that 
have  been  carelefs  herein,  have  mown  by  other 
inftances  in  their  behaviour,  that  they  have  not 
had  the  root  of  the  matter  in  them.     So  that  upon, 
the  whole,  1  mud  be  of  the  fame  mind,  with  that 
pious  Divine,  Mr.  Bolton,  "  it  is  a  thoufand  to 
one  that  a  Itrid  obferver  of  the  Lord's  day  is 
fmcere  towards  God ;  and  as  great  odds,  that  2 
Sabbath-breaker,  however  he  may  deceive  him- 
feif,  is  a   hypocrite" — I  conclude  this  difcourfe 
and  fubjecl  with  the  words  of  Nehemiah,  after  he . 
had  defcribed  his  zealous  attempts  to  promote 
the  fanclification  of  the  Sabbath,  Remember  me%. 
O  my  God,  concerning  this  aifo9  and/pare  me  accor- 
ding to  the  greatnefs  of  thy  mercy.     Amen. 


(^•^i^^^^^^h^i^.^  ^^-l^>-<«^>-<^-v^•^. 


DISCOURSE    XVIL 


The  Parable  of  the  Tares. 

MATTHEW    xiiL  24—31. 

Another  Parable  put  he  forth  unto  them,  faying, 
the  kingdom  of  heaven  is  likened  unto  a  man 
which  fowed  good  feed  in  his  field,  but  while  men 
ftept,  his  enemy  came,  and  fowed  tares  among  the 
wheat,  and  went  his  way*  But  when  the  blade 
wasfprung  up  and  brought  forth  fruit,  then  ap- 
peared the  Tares  alfo.  So  the  Servants  of  the 
houfeholder,  came  andfaid  unto  him,  fir,  didft 
thou  not fow  good  feed  in  thy  field,  from  whence 
then  hath  it  "Tares  t  And  he  faid  unto  them  an 
enemy  hath  done  this.  The  ferv  ants  faid  unto 
him,  wilt  thou  then  that  we  go  and  gather  them 
up  ?  But  he  faid,  nay  ;  left  while  y£  gather  up 
the  tares,  ye  root  up  alfo  the  wheat  with  them. 
Let  both  grow  together  until  the  harveft  :  and 
in  the  time  of  the  harveft,  I  will  fay  to  the  reap- 
ers ;  gather  ye  together  ftrft  the  Tares,  and 
hind  them  in  bundles  to  burn  them,  but  gather  the 
wheat  into  my  barn* 

THERE  was  fomething,  in  the  manner  in 
which  our  bleflfed  Saviour  taught  his  hear- 
ers, peculiarly  pleafing  and  inimitably  beautiful. 
Being  the  great  prophet  in  his  Church,  he  re- 
veals unto  us  the  will  of  God  for  our  Salvation, 
$ot  only  in  a  clear,  but  in   the   fitteft  manner. 


348 

He  fpake  as  never  man  did,  not  only  as  the  Re- 
ligion which  he  preached  was  more  heavenly  and 
divine,  than  the  world  was  ever  before  made  ac- 
quainted with,  but  as  the  power  and  force  with 
which  he  fpake  exceeded  all  that  is  human. 
And  it  came  to  pafs  when  Jefus  had  ended  thefe 
J ayings,  the  people  were  ajionijhed  at  his  doclrinc. 
For  he  taught  them  as  one  having  authority ,  and 
not  as  thefcribes.  His  addrefs  was  no  doubt  the 
perfection  of  propriety.  His  words  were  not 
calculated  by  any  fplendor  to  create  furprife, 
but,  being  well  chofen  and  plain,  were  adapted 
to  carry  conviction  to  the  confcience,  and  to 
move  the  heart.  He  had,  as  is  very  apparent 
and  is  generally  remarked,  an  admirable  talent 
at  moralizing  and  fpiritualizing  upon  incidents 
and  objects  around  him.  And  he  did  it,  not 
with  the  formal  airs  of  affecliation,  or  appearing 
to  invite  others  to  take  notice  of  his  fuperiour 
fanctity — or  to  come  and  fee  how  good  he  was. 
It  was  perfectly  eafy  for  him  to  converfe  on  divine 
fubje&s.  Whenever  a  fit  opportunity  or  occa- 
fion  offered  to  diffufe  religious  inftru&ion,  he 
failed  not  to  embrace  it.  And  when  he  under- 
took to  illuflrate  any  divine  truth  or  doctrine, 
he  feemed  to  be  at  home,  and  in  his  element — 
about  his  proper  work  and  bufinefs.  He  mow- 
ed that  he  was  a  teacher  come  from  God  by  the 
heavenly  truths  which  he  delivered,  as  well  as 
miracles  which  he  wrought.  He  opened  the 
nature  of  his  kingdom*  and  of  the  Gofpel  by 
natural  and  eafy  fimilitudes.  His  Parables  are 
well  chofen  and  happily  expreffed.  They  will 
indeed  bear  the  clofeft  and  mod  critical  exami- 
nation. They  have  been  admired  by  the  beft 
judges,  and  will  be  admired  as  long  as  there 
fhall  be  genius,  learning,  or  tafte  in  the  world, 


349 

The  greatefl  fcholars  have  been  die  moft  pleaf- 
ed.  And,  the  facl:  is,  the  Religion  which  he 
taught  would  be  worthy  of  the  attention  of  all, 
were  it  confidered  in  no  other  view  than  as  a 
friend  to  peace,  literature,  and  civil  happinefc. 
For  it  can  never  long  confift  with  barbarifm  and 
general  ignorance  among  a  people.  Ignorance 
is  fo  far  from  being  the  parent  of  Chriftian  devo- 
tion, that  when  very  great,  it  totally  deftroys  it. 
The  bitter  and  implacable  foes,  therefore,  of  the 
Chriftian  Religion,  who  wifh  its  utter  extirpa- 
tion from  the  earth,  and  exert  themfelves  might- 
ily to  accomplilh  their  wifh  by  impious  feoffs  and 
low  raillery,  will  never  be  able  to  fucceed,  till 
they  have  banifhed  learning.  There  may  befu- 
perftition,  where  fcience  is  gone,  but  no  true 
Religion.  And  the  more  ignorant  and  uninfor- 
med a  people,  there  will  fuperftition  reign  in 
horrors  proportionally  greater. 

The  Chapter,  out  of  which  our  text  is  take:?, 
is  full  of  the  mod  judicious  and  inftruclive  Para- 
bles or  fimilitudes. — There  is  no  other  Chapter 
in  the  New  Teftament,  fo  filled  up  with  them  ; 
this  being  altogether  compofed  of  them.  It  con- 
tains eiVht  in  number — that  of  the    Sower  and 

o 

his  feed,  which  our  Lord  himfelf  at  the  defire  of 
his  difciples  expounds  ; — that  of  the  Tares, 
which  he  likewife  explains  ; — that  of  the  grain 
of  muflard  feed  ; — that  of  the  leven  put  into 
meal ; — that  of  the  treafure  hid  in  the  field  ; — • 
that  of  the  merchant-man  feeking  goodly  pearls; 
— and  that  of  the  net  which  was  call  into,  the 
Sea,  and  gathered  of  every  kind. Our  Sav- 
iour retiring  from  the  houfe  in  which  he  was, 
went  to.  the  fide  of  the  Sea  of  Tiberias,  which 
lay   near  his  own  Country.     Great  multitudes 


35* 

were  collected  about  him  to  hear  his  doctrine  and 
learn  his  character.  They  preffed  fo  near  him, 
that  he  thought  it  mofl  convenient  to  enter  in- 
to a  fhip,  which  lay  there,  that  he  might  be  in 
better  circumftances  to  addrefs  the  mixed  multi- 
tude, who  flood  on  the  more,  and  who  were  all 
attention  to  every  word  which  he  fpake  to  them* 
He,  as  a  wife  inftruclor,  adapted  his  difcourfe  to 
their  feveral  capacities  and  employments.  Some 
of  them,  probably,  were  hufbandmen,  others 
merchants,  and  others  frfliermen.  He  taught 
them,  heavenly  doctrines,  by  taking  Parables 
from  their  refpe&ive  occupations,  or  from  thofe 
things,  with  which  they  could  not  but  be  mofl 
intimately  and  familiarly  acquainted. Para- 
bles are  reprefentations  or  fimilitudes  taken  from 
objects  of  fenfe,  which  are  plain  and  obvious,  to 
illuflrate  and  imprefs  upon  the  mind,  things 
fpiritual  and  divine.  And  commonly  there  is 
one  leading  idea,  which  the  fpeaker  or  writer 
has  in  view,  to  explain  and  enforce.  The  cir* 
cumfl ances  in  the  Parable  are  to  be  accommoda- 
ted to  this  one  ox  principal  thought.  If  we  would 
rightly  underftand  our  Lord's  Parables,  we  rnuft 
not  lofe  fight  of  the  remark  now  made.  Infinite 
mifchief  has. been  done  to  religion  by  compelling 
every  fmall  or  minute  circumflance  of  a  parable 
to  fpeak  forth  a  diftincl:  idea,  or  doctrine.-  ■ 

In  the  fubfequent  difcourfe,  my  intention  is 
to  expound  the  Parable  of  the  tares,  or  to  make 
fome  obfervations  upon  it,  of  a  practical  nature, 
and  fuch  as,  it  is  apprehended,  are  juft. 

The  word  Tares  fignifies  any  noxious  and 
hurtful  weeds  or  plants,  which  fpring  up  among, 
or  mingle  with  the  rich  and  precious  grain,  and 
not  any  one  particular  and  diftincl  weed,  or  poi- 


J5* 

ifcnours  plant  to  the  excluiion  of  all  others.  All 
know  how  detrimental  to  the  Crop  fuch  weeds 
or  poifonous  plants  are.  They  take  away  nour- 
ilhment  from  the  precious  grain,  and  render  if 
lefs  vigorous  while  it  grows.  They  diminifh 
the  harveft  m  proportion  to  their  number  and 
ftrength.  Accordingly  they  are  a  nuifance  in  the 
field* grieve  the  heart,  and  in  the  fame  meafure 
as  they  prevail,  cut  off  the  hopes  of  the  huiband- 
man.  And  the  more  fertile  the  foil,  the  more 
luxuriant  will  be  their  growth.  They  make 
the  labour,  which  hath  been  beflowed  upon  the 
field,  of  none  effect.  And  it  is  always  with  deep 
regret,  that  man  beholds  loft  labour,  or  unfuc- 
ceeded  exertions. 

In  the  Parable  of  the  Tares  now  before  us, 
we  have  feveral  truths  of  very  great  importance 
to  us  both  as  individuals,  and  as  collected  into 
a  Church-State,  as  minifter  and  people,  fpeaker 
and  hearer.  ■     ■ 

In  thefirji  place^  the  kingdom  of  heaven,  in 
this  Parable,  is  the  Gofpel  preached,  or  the  dif- 
penfation  of  the  doctrines  of  Religion. — The 
ftate  of  things  under  the  Gofpel  is  very  often,  in 
the  ftile  of  our  Lord,  called  his  kingdom,  or  the 
kingdom  of  heaven-  It  is  prefumed  no  argu- 
ments will  be  needful  to  prove  that  the  kingdom 
of  heaven  here  means  the  State  of  things  under 
the  Gofpel-difpenfatiort.  This,  it  is  well  known, 
is  the  common  meaning  of  the  expreffion.  In 
the  primitive  Apoftolk  times  Chriftianity  had 
two  names  of  nearly  the  fame  import,  the  king- 
dom of  God — and  the  kingdom  of  heaven.  Thefe 
two  phrafes  were  brought  into  common  ufe  by 
John  the  Baptift,  who  came  to  introduce  the- 
Mefliah,  under  the  fignature,  of  the  voice  of  one 


15* 


crying  in  the  wilder nefs,  -prepare  ye  the  way  of  the 
Lord. — In  thofe  days  came  John  the  Baptift. 
preaching  in  the  wilder nefs  of '  Judea,  and  faying, 
repent  ye,  for  the  kingdom  of  heaven  is  at  hand. 
He  took  the  phrafe  from  the  following  paffage 
in  the  prophefy  of  Daniel.  And  in  the  days  of 
thefe  kings  /hall  the  God  of  heaven  ft  up  a  king- 
dom, which  fhall  never  be  dejlroycd  :  and  the 
kingdom  fh all  not  he  left  to  other  people,  but  itjhall 
break  in  pieces,  and  confume  all  thefe  kingdoms, 
audit  Jh  all  ft  and  forever.  There  is  an  obvious 
propriety  in  calling  the  State  of  things  under  the 
Gofpel-difpenfation  the  kingdom  of  God.  It  is 
from  him  as  the  original  fource.  It  aims  at  his 
glory  ultimately  in  all  its  parts.  When  finifhed, 
it  will  be  given  up  to  him,  and  He  be  all  and  in 
all.  He,  from  all  Eternity  by  his  unfearchable 
wifdom,  devifed  the  illuftrious  plan  of  falvation 
which  it  contains.  He  from  motives  of  over- 
flowing goodnefs  reveals  it.  He  by  his  power 
will  make  it  fuccefsful.  His  fon,  the  Memah, 
is  the  prime  IVJinifter  in  it.  His  fpirit  fan&ifies, 
and  gathers  fubjecls  into  it. — Inward  Religion  is 
alfo  happily  defcribed  by  the  name  of  the  king- 
dom of  God.  It  is  God's  kingdom  in  the  foul : 
is  heavenly  in  its  nature  :  is  heavenly  in  its  ten- 
dency—and will  iffue  in  all  the  riches  of  hea- 
venly glory.  It  comes  down  from  God,  in  a  ve- 
ry important  fenfe,  for  it  is  the  wifdom  that  is 
from  above  \  and  is  therefore  a  divine  principle, 
and  when  completed,  it  will  terminate  in  God, 
In  the  enjoyment  and  beatific  vifion  of  him, 
who  is  the  fum  of  all  exiftence  and  blelfednefs. 

The  fiver  of  the  feed  is  our  Lord  himfelf,  and 
ihofe,  who  are  in  all  the  ages  of  his  Religion  ox 
Gofpel  kingdom,   commimoned  and   employed 


353 

by  him.  The  feed  /owed  is  the  word  of  the 
kingdom.  During  our  Saviour's  perfonal  Min- 
iftry,  he  was  afliduous  and  a&ive  in  his  divine 
work,  patient  and  perfevering  under  all  difcour- 
agements  and  want  of  fuccefs.  Herein  he  was  a 
perfect  pattern  to  all  the  fervants  of  his  houfe- 
hold,  who  are  called  to  minifter  in  holy  things, 
or  to  fow  the  feed  of  the  word.  That  he  has 
miniflering  fervants,  and  that  it  is  his  will  there 
fhould  be,  to  fow  the  feed  of  the  word,  and  to 
difpenfe  holy  ordinances,  is  as  plain  as  any  one 
principle  of  his  Religion,  and  cannot  be  difpu- 
ted  by  any,  if  they  would  be  felf-confiftent,  who 
ferioufly  believe  in  divine  Revelation.  While 
our  Lord  was  performing  his  own  perfonal  Min- 
iftry,  he  met  with  great  and  unjuit  oppofition. 
He  was  reviled  and  abufed  by  thofe,  whom  he 
came  to  fave,  whofe  good  he  fought  with  atten- 
tive care,  and  to  whom  he  difplayed  all  the  fweet- 
nefs  of  a  tender  and  benevolent  mind.  Very 
often,  indeed,  he  faw  the  feed  fowed  without  the 
defired  fruit,  and  all  his  exertions  to  render  man 
happy,  repaid  with  cruel  ingratitude.  But  he 
went  on  with  his  work,  as  a  divine  Teacher, 
with  a  fortitude,  which  we  cannot  help  admiring, 
and  which  ought  to  be  continually  in  our  eye,  as 

an  object  of  imitation. He  thatfoiveth  the  good 

feed  is  the  fori  of  man. 

In  the  next  pi  ace  y  another  obfervation  upon  the 
Parable  of  the  Tares,  is  that  we  can  have  no  pure 
Church  on  Earth.  It  is  not  neceflary  for  a 
Church,  in  order  to  be  the  true  Church  of  Chrift, 
to  be  pure .  If  fo,  we  never  could  have  a  true 
Church,  for  there  never  was  a  pure  one  yet,  nor 
ever  will  be,  as  long  as  man  is  imperfect  and  un« 
U  u 


354 

able  to  lift  up  the  veil,  and  fee  what  is  in  the 
heart,  infallibly.  There  "will  always  be  Tares 
among  the  wheat,  falfe  among  true  profeflbrs — 
the  hypocritical  among  the  fincere,  the  vile  with 
the  precious.  The  field  where  the  feed  is  fow- 
ed  is  the  world:  the  good  feed  are  the  Children 
of  the  kingdom,  but  the  Tares  are  the  Children 
of  the  wicked  one.  By  a  pure  Church  is  meant 
a  collection  of  real  Saints  without  one  hypocrite, 
or  falfe-hearted  profefTor.  The  invifibie  Church 
which  Chrift,  at  the  laft  day,  will  prefent  in  tri- 
umph to  his  Father,  will  be  pure  or  fpotlefs,  in 
the  highefl  fenfe  ;  there  will  be  no  hypocrites 
in  it,  or  any  remains  of  fin.  Speaking  of  this 
true  invifibie  Church,  fays  the  Apoftle,  that  he 
might  fanclify  and  cleanfe  it,  with  the  wafting  of 
water  by  the  word,  that  he  might  prefent  it,  unto 
himjelf  a  glorious  Church,  not  having  f pot  or  wrin- 
kle, or  any  fuch  thing  ;  but  that  itjhoidd  be  holy 
and  without  blemijh.  Nothing  unclean  or  im- 
pure can  be  admitted  into  the  New-Jerufalem  or 
Church  of  the  firft  born,  whofe  names  are  writ- 
ten in  the  Lamb's  book  of  life.  And  there  foal! 
in  no  wife  enter  into  it  any  thing  that  defJeth,  nei- 
ther whatfoever  worketh  abomination^  or  maketh  a 
lie  :  but  they  which  are  written  in  the  Lamp's  book 
of  life.  An  unanfwerable  proof  agamfl  the  no- 
tion of  a  pure  Church,  is  that  none  can  know 
the  heart.  It  is  deceitful  above  all  things  and 
defperately  wicked,  who  can  know  it  ?  It  is  one 
of  the  prerogatives  of  the  omnifcient  God  to  look 
into  the  hidden  myfteries  of  the  heart.  Before 
hum  all  things  are  open.  The  darknefs  and  the 
light  are  both  alike  with  him.  His  eye  pervades 
the  whple  immenfity  of  fpace.  It  can  penetrate 
the  thickeft  veil  of  hypocrify.  No  fair  difguifes- 
cajn  ikreen  us  from  his  all-feeing  view.    All  the 


355 

ways  of  a  man  arc  right  in  his  own  eyes,  but  the 
Lord  weigheth  thefpirits.  He  fearches  the  heart, 
and  tries  the  reins  of  the  Children  of  men.  Be- 
fore we  can  have  a. pure  Church,  we  mud  not  on- 
ly know  our  own  hearts,  fo  as  never  to  be  de- 
ceived or  miftaken  about  them ;  but  we  muft 
likewife  know  the  hearts  of  others*  But  the 
Pfalmift  exclaims,  who  can  know  his  errors ',  clcanfc 
thou  me  from  fecret  faults.  And  he  prefers  to  his 
Maker  the  following  petition  :  Search,  me  0  God^ 
and  know  my  heart :  try  me9  and  know  my  thoughts. 
And  fee  if  there  be  any  wicked  way  in  me,  and  lead 
me  in  the  way  everlajling.  In  order  to  have  a 
pure  Church,  thofe  who  admit  perfons  to  Church 
order  and  privileges,  mufl  have  the  power  of 
difcerning  fpirlts,  or  they  cannot  fhut  the  door 
againft  hypocrites  and  deceivers,  But  this  pow- 
er none  have.  It  was  peculiar  to  the  Apoftle&> 
and  to  them  only  upon  fome  fpecial  occafions, 
For  Peter  when  he  baptized  Simon  the  Sorcerer , 
believed  him  to  be  fmcere.  He  knew  not  the 
bafenefs  and  perfidy  of  his  heart.  None  of  the 
Apoftolic  Churches  were  pure  in  the  fenfe  now 
under  confideration,  defigning  and  hollow-heart- 
ed men  there  always  will  be,  among  the  fincere, 
as  a  trial  of  their  graces — of  their  faith,  patience, 
and  meeknefs.  There  was  a  Judas  among  the 
Apoflles.  One  traitor  was  found  even  in  our 
Lord's  own  felecl:  family.  He  profelTed  no 
doubt,  as  much  zeal  and  love  to  his  Mailer,  as 
the  reft  of  the  difciples.  His  other  fellow  difci- 
pies,  who  were  with  him  ail  the  time,  never 
once  fufpe&ed  his  fincerity.  So  artfully  did  he 
afTume  the  appearance  of  a  friend  to  the  caufe, 
in  which  they  were  all  embarked.  But  yet  he 
was  all  the  while  infiocere.  He  became  an  Apof- 
tate  from  the  truth,   and  betrayed  his  Mailer 


356 

with  the  token  of  friendfhip.  His  name  is  odi- 
ous. And  has  come  down  to  us,  loaded  with 
infamy.  And  it  will  frill  defcend  as  an  epithet 
of  the  molt  finiPned  treachery. 

How  unreafonable  then  to  look  for  perfection 
in  any,  or  a  pure  Church  !  Untold  mifchief  has 
been  done  to  Religion  by  the  pretenders  to  a  pure 
Church.  They  ufually  divide  and  break  up  the 
peace  of  Churches.  Cenforioufnefs  occupies  the 
place  of  Charity.  Meeknefs,  humility,  conde- 
fcenfion,  and  brotherly  love  fall  before  a  mad 
and  intemperate  zeal,  felf-confidence,  ignorance, 
and  high  pretentions  to  fuperior  fanctity. 

Thouch  no  pure  Church  is  to  be  feen  on  earth, 
and  the  idea  of  it,  be  a  vain  and  delufive  one9 
yet  all  the  real  friends  of  the  Gofpel  ought  to 
Itrive  to  have  the  greateft  purity  in  doctrines — 
in  worlhip — in  discipline,  in  ordinances,  and 
conduct.  That  Church  is  the  pureft,  which  is 
the  moil  fcriptural  in  its  doctrines,  ordinances 
and  worfhip,  difcipline,  and  manners.  Churches 
fhould  take  the  greateft  care  to  be  built  upon  the 
only  foundation,  the  order  and  faith  of  the  Gof- 
pel, rejecting  all  human  inventions  and  tradi- 
tions, having  the  word  of  God  for  their  only  rule 
of  faith  and  practice. 

How  happy  would  it  be,  if  we  had  no  Tares 
to  defile  and  diflionour  the  caufe  of  God,  and  to 
injure  the  precious  grain !  They  often  fpring  up, 
where  good  feed  had  been  fown  and  where  lead 
expected.  Every  thing  on  earth  is  changing. 
Misfortunes  and  evils  arife  from  quarters,  where 
comfort  and  happinefs  were  moft  looked  for. 
While  we  deplore  the  mutability  of  all  human 
things,  we  may  learn  the  moft  ufeful  tenons  ;  an>3 


357 

one  of  the  moll  ufeful  is  the  folly  of  milling  our 
own  hearts,  or  the  {lability  of  others.  Tares 
are  found  fowed  in  the  field.  In  the  parable  cf 
the  fowery  the  feed  means  the  doctrines  of  the 
Gofpel.  In  the  Parable  of  the  Tares,  the  feed  fown 
feems  to  mean  pious  and  upright  members  of  the 
Gofpel-kingdom  ;  or  fecond/y,  truth,  as  truth  is 
inflrumental  in  faving  and  enlightening  the  foul. 
The  Tares,  mean  then,  not  hypocrites  only,  but 
errors,  herefies,  and  divifions  among  the  profef- 
fing  people  cf  God.  One  of  the  cleared:  proofs 
of  human  depravity  is  the  pronenefs  of  man  to 
wander  into  the  wildernefs  of  error  and  delufion. 
Though  conscience  and  reafon  be  on  the  fide  of 
what  is  right  and  jufl  in  doctrine  and  practice, 
yet  the  corrupt  paffions  or  evil  difpofitions  of  the 
heart  lead  to  all  that  is  wrong.  The  good  man 
drops  tears  of  grief  over  abounding  errors  and 
immoralities — the  want  of  union,  of  charity — of 
peace  in  the  Church  of  God.  We  do  not  fee 
eye  to  eye.  Before  there  will  be  a  full  uniform- 
ity of  opinions  on  the  doctrines  of  Religion,  we 
mufl  wait  till  the  openings  of  celeftial  day,  when 
that  which  is  in  part  fhall  be  done  away,  and  that 
which  is  perfect  is  come.  But  it  is  exceedingly 
comfortable  to  think,  however  many  tares  there 
are  in  the  Church  here  below,  there  will  be  none 
in  the  Church  above  in  heaven.  No  enemy  will 
gain  entrance  there,  to  fow  them.  In  the  Church 
triumphant  will  be  no  tares,  or  errors,  or  evils. 
In  its  harmony  there  will  be  no  interruption.  In 
its  doctrines  no  difTent.  In  its  worfhip  no  cold- 
nefs.  And  in  its  peace  no  end.  But  here  in  the 
Church  militant,  there  will  be  hatred,  variance, 
ftrife,  hypocrify,  and  errors.  Tares  will  infeft 
the  field.  And  it  is  worthy  of  particular  notice, 
they  are  always  fowed  by  an  enemy,  open  or 


358 

concealed.  But  while  men  Jlept,  his  enemy  came 
and  /owed  Tares  among  the  wheat,  and  went  his 
way.  The  enemy  that  /owed  them,,  fays  our  Sav- 
iour, is  the  Devil :  He  does  it  by  his  agents.  In 
the  original  it  is  an  envious  man  :  one  who  hates 
Religion ;  and  the  order  and  peace,  purity  and 
harmony  of  the  Church  ;  one  who  hates  Chrift 
and  his  ordinances  and  doctrines,  and  wilhes  to 
make  mifchief  and  fpread  confufion.  The  enemy 
copies  into  the  field  and  is  active  and  zealous  to  fow> 
Tares,  what  may  corrupt  and  poifon,  the  grain, 
or  hurt  the  harveft.  The  enemy  is  fly  and  con* 
cealed  in  doing  his  mifchie- — he  came  in  the 
night,  while  the  men  Jlept,  /owed  his  Tares  and 
went  away.  The  fervants  are  aftonifhed  when, 
in  procefs  of  time,  they  difcover  the  evil.  But 
when  the  blade  fprung  up,  and  brought  forth  fruity 
then  appeared  the  Tares  al/o.  In  nature's  foil  e- 
vil  feed  loon  fprings  up.  And  fo  it  eloes  when 
fown  in  the  garden  of  the  Lord. — Falfe  doctrines 
or  errors  foon  fpread,  being  agreeable  to  the  vi- 
cious inclinations  of  the  heart. — Often  what  is 
moil  pleafmg  and  promifing  at  firft  turns  out,  to 
our  great  mortification,  far  otherwife.  When 
we  hoped  for  a  plentiful  harveft,  and  the  ground 
was  highly  cultivated,  tares  appeared  a/o*  This 
teaches  us  to  reft  our  hope  in  him,  who  changes 
not ;  and  whofe  favour  is  life.  How  artful  is  the 
enemy  of  our  fouls,  and  of  the  peace  and  welfare 
of  the  Gofpel-kingdom !  He  is  full  of  devices — 
of  fubtle  devices.  And  his  inftruments  and  a* 
gents  to  carry  on  his  defigns,  are  ufuaily  chofen 
with  fkill. 

In  the  third  place,  We  notice  in  this  parablfe 
of  the  Tares,  the  great  tendernefs  and  care  of  the 
Houfholder  for  the  precious  grain,     A  raft  pro- 


359 

pofal  was  made  by  his  fervants  to  go  and  gather 
up  the  Tares.  They  were  honeil  in  this  pro- 
pofal,  and  doubtlefs  viewed  it  belt  to  root  out 
the  Tares  immediately.  But  though  the  propo- 
fal  were  well  meant,  yet  it  was  mif- timed.  We 
admire  the  honefly  and  faithfulnefs  of  the  fer- 
vants. But  they  could  not  perform  what  they 
were  willing  to  undertake.  It  is  impoilible  to 
keep  hypocrites,  faiie  profeflbrs,  pretended 
friends,  errors  and  herefies — delufions  and  falfe 
religions,  vifions  and  impulfes  from  mingling 
with  the  Children  of  the  kingdom,  or  to  prevent 
the  tares  from  being  among  the  wheat.  So  the 
fervants  of  the  houjholdcr  came  and f aid  unto  him9 
Sir,  didfl  thou  not  fow  good  feed  in  thy  field,  from 
whence  then  hath  it  Tares  ?  He  J aid  unto  them  an 
enemy  hath  done  this,  The  fervants  f aid  unto  him, 
wilt  thou,  then,  that  we  go  and  gather  them  up  i 
But  he  f aid,  nay  ;  left  while  ye  gather  up  the  tares , 
ye  root  up  alfo  the  wheat  with  them.  Thus  wonder- 
ful is  the  tendernefs  of  Chrift  for  the  pious  and 
upright.  He  dearly  values  his  friends  and  the 
truth.  He  will  preferve  and  blefs  them,  and  in 
due  time  own  it.  He  always  had  his  Church  in 
the  world,  and  always  will  have.  The  gates  of 
hell  mall  no'  prevail  againft  it — No  antient  or 
modern  herefy  Gr  fuperflition  fhall  deftroy  it. 
They  may  injure  it.  They  may  exceedingly  dif- 
trefs  and  perfecute  it.  But  no  weapon  formed 
againft  Zion,  however  much  at  prefent  it  maya 
(hall  eventually  profper.  There  is  no  enchant- 
ment  againft  Ifrael,  or  divination  againft  Jacob. 
Error  may  come  in  like  a  flood — the  love  of  ma- 
ny may  wax  cold,  and  infidelity  may  diffufe,  far 
and  wide,  its  poifon. — But  the  caufe  of  God  will 
live  and  remain,  in  fpife  of  all  perfecution  or  op- 
pofition  from  Earth  or  hell.     The  wheat  muft 


36° 

not  be  rooted  up.  Jefus  Chrift  will  protect  and 
defend  his  true  Church,  in  the  darkeft  times.  If 
tares  be  fown  while  men  lleep,  they  (hall  not  be 
permitted  to  deftroy  the  valuable  grain.  "While 
Miniffers,  while  Magiftrates,  while  Parents,  fays 
one,  lleep,  the  enemy  fows  tares." 

In  the  fourth  place,  another  obfervation  which 
I  mall  make  upon  the  Parable  before  us,  is  that 
a  period  of  feperation  between  the  tares  and  the 
wheat  is  fixed  by  our  Lord.  He  here  gives  to  all 
his  people,  in  all  ages  and  places,  moft  needful 
and  excellent  inflruction  and  counfel,  in  their 
Church  ftate.  A  rule  is  here  laid  before  them 
of  prudence,  meeknefs,  and  wifdom.  No  ram 
expedients  have  his  countenance.  No  undue 
feverity  is  admifTible  by  him.  As  he  was  all 
meeknefs  and  benevolence  himfelf,  fo  he  preffes, 
with  all  the  weight  of  his  authority  and  ardour 
of  perfuafion,  the  fame  temper  upon  all  his  dif- 
ciples.  They  are  to  be  meek  and  lowly  in  heart 
as  he  was.  Judge  not,  fays  he,  that  ye  be  not 
judged, — Be  more  ready  to  take  the  beam  out  of 
your  own  eye,  than  the  mote  out  of  your  neigh- 
bour's eye.  Let  a  bitter  cenforious  fpirit  never 
be  exercifed.  Condefcenfion,  forbearance,  hu- 
mility and  meeknefs  are  the  temper  of  the  Gof- 
pel.  But  we  are  not  to  be  indifferent  about 
truth,  and  duty.  We  are  to  held f aft  the  form 
of  found  words,  the  Apoftles  doctrines  ; — and  to 
contend  earneftly  for  the  faith  once  delivered  to 
the  Saints  : — to  be  firm  and  courageous  in  our 
Lord's  work.  But  we  are  not  to  go  and  gather 
up  the  tares  to  the  danger  of  the  wheat — both 
muft  (land  till  the  harveft.  A  day  is  appointed, 
in  which  exact  juflice  fhall  be  diffributed,  and  a 
perfect  difcrimination  will  be  made  of  characters 


36r 

and  principles.  The  day  is  that  of  the  harveft. 
And  the  harveft  is  the  end  of  the  world.  Let 
both  grow  together  until  the  harveft.  And  in  the 
time  of  the  harveft  I  will  fay  to  the  reapers ,  gather 
ye  together  jirft  the  tares,  and  bind  them  in  bun- 
dles to  bum  them,  but  gather  the  wheat  into  my 
barn.  The  harveft  is  the  end  of  the  world  :  the 
reapers  are  the  angels.  As  therefore  the  tares  are 
gathered  and  burnt  in  the  fire  :  fo  /Jo  all  it  be  in  the 
end  of  the  world.  The  /on  of  man  Jh  all  fend  forth 
his  angels,  and  they fio  all  gather  out  of  his  kingdom 
all  things  that  offend,  and  them  which  do  iniquity  I 
and  }h  all  caft  them  into  a  furnace  of  fire,  there 
fhall  be  wailing  and  gnajhing  of  teeth.  Then /hall 
the  righteous  Jhine  forth  as  the  fun  in  the  kingdom 
of  their  Father.  There  is  an  inimitable  beauty 
and  grandeur  in  this  account  of  the  end  of  the 
righteous  and  wicked,  in  the  day   of  judgment 

Our  bleffed  Saviour,  fo  much  difregarded  by 
impious  men — fome  denying  his  divinity— fome 
his  humanity — fome  his  doctrines — fome  his 
fpirit— and  fome  his  ordinances,  will  prefide  in 
that  awful  folemnity.  Angels  will  be  his  atten- 
dants. They  will  be  employed  as  agents  in  car- 
rying on  the  important  transactions  of  that  day* 
The  judge  will  appear  in  all  the  majefty  of  God.. 
For  he  will  come  in  the  glory  of  his  Father,  with 
the  holy  angels.  All  things  will  be  brought  to 
light.  The  hidden  things  of  difhonefty  will  be  in 
dpen  day.  Such  forms  of  guilt  will  be  revealed, 
as  fhall  ftrike  horror  into  the  mind.  Clouded 
characters  will  clear  up.  The  rotten  hearts  of 
i\\\fe  profefTcrs  will  be  {een — Errors  will  be  un- 
*naiked — and  all  characters  pafs  in  review.  A 
full  and  perfect  feparation  will  be  made  by  him, 
v/hofe  eyes  are  as  a  flame  of  fire.  We  cannot 
make  the  feparation  between  the  tares  and  the 
W  w 


2,62 

wheat.  It  mull  be  left  with  him,  who  is  the  head 
of  the  Church,  to  difpofe  of  all,  according  to 
their  works. — -And  he  fhall  render  unto  every 
man  according  to  his  works. 

The  laft  obfervaticn  to  be  made  on  this  Para- 
ble, is  the  different  fate  of  the  tares  and  wheat ; 
the  righteous  and  wicked.  Truth  and  duty  will 
be  at  lad  triumphant,  and  honoured  with  a  glo- 
rious reward.  Error  and  all  evil  will  be  frown- 
ed upon  and  rejected.  Nothing  but  Virtue  will^ 
in  the  final  refult  of  things,  be  recompenefd. 
All  vice,  in  all  its  multiplied  forms,  will  be  con- 
demned. With  the  wicked  there  fhall  be  weep- 
ing and  wailing  forever.  They  muft  be  cad  in- 
to a  furnace  of  fire.  They  will  be  rendered  as  mif~ 
erable  as  they  have  made  themfelves  finfuL  The 
more  vile  the  more  miferable.  The  greater  their 
turpitude  of  heart  and  the  more  their  fins  of  life, 
the  heavier  will  be  their  condemnation.  All 
things  that  offend,  and  that  work  iniquity  fhall 
be  gathered  out  of  the  kingdom  of  Chrift.  The 
angels  will  be  honoured  with  the  office  of  ma- 
king the  final  feparation.  And  the  righteous 
will  be  rewarded  forever,  and  the  wicked  will  be 
punifhed  forever.  Our  Lord  folemnly  affirms 
this.  And  we  may  believe  him  with  all  pofiible 
fafety.  The  wheat  fhall  be  gathered  into  the 
barn,  and  the  tares  be  burnt  with  fire — be  always 
miferable.  The/on  of  man  flo  all  fend  forth  his  an- 
gels, and  they.  Jhall  gather  out  of  his  kingdom  all 
things  that  offend,  and  which  do  iniquity  and 
So  all  caft  them  into  a  furnace  of  fire :  there  Jhall 
be  vo  ailing  and  gnajhing  of  teeth — ftrong  express- 
ions to  denote  remorfe  and  anguifh.  Then  fhall 
the  righteous  fhine  forth  as  the  fun  in  the  king- 
dom of  their  Father.  That  there  will  be  as  wide 
a  difference  in  the  fituation  of  perfons,  in  anoth 


Ox 


er  world,  as  there  is  in  their  moral  chara&ers  in 
this,  is  altogether  conlbnant  to  the  dictates  of 
fober  reafon,  and  is  clearly  affirmed  in  the  fol- 
lowing words,  Whofe  fan  is  in  his  hand,  and  he  > 
will  thoroughly  purge  his  floor,  and  gather  his 
wheat  into  his  garner.  But  he  will  burn  up  the 
chaff  with  unquenchable  fire.  If  fuch  language  as 
this  can  be  explained  away,  fo  as  to  get  rid  of 
the  doctrine  of  the  perpetuity  of  future  mifery  ; 
any  could,  which  might  be  ufed.  Befides,  it  is 
perfectly  confident  with  reafon,  that  a  difcrimi- 
xiation  mould  be  eternally  made,  between  Virtue 
and  Vice,  right  and  wrong,  between  the  pre- 
cious and  vile.  If  there  mould  not,  it  would  in- 
fringe upon  all  our  ideas  of  juftice.  It  is,  of 
courfe,  unreafonable  to  imagine  there  will  not  be 
fuch  a  difcrimination.  The  judge  of  all  the 
earth  will  do,  all  that  is  right  to  be  done ;  %nd 
nothing  but  what  is  fo.  The  wicked,  therefore, 
will  go  away  into  everlafling  punimment,  but 
the  righteous  into  life  eternal. — Can  any  thing 
be  more  abfurd  in  itfeif,  or  contrary  to  reafon 
and  nature,  or  repugnant  to  revelation,  in  its 
whole  drift,  than  to  fuppofe  no  difference  will  be 
made  by  the  Lord  of  the  Univerfe,  between  the 
tares  and  the  wheat — that  both  will  be  gathered 
into  one  place — and  no  feparation  be  made. — 
Certainly  there  is  not.  How  unaccountable  is 
it,  that  any,  while  they  hold  to  the  divinity  of 
the  fcriptures,  mould  affect  to  believe  that  all 
the  human  race,  the  wicked  as  well  as  righteous, 
are  at  laft  to  be  admitted  to  the  joys  of  a  blifsful 
immortality  ? — After  perfons  have  call  off  a  be- 
lief of  the  fcripture,  we  are  not  to  be  furprifed" 
that  they  mould  embrace  any  error — or  even  de- 
ny a  future  ft  ate  of  rewards  and  punifhment, 
and  adopt,  as  one  article  of  their  Creed,  the 
mortality  of  the  foul.     For  when  perfons  leave 


3^4 

the  plain  truths  and  principles  of  the  Gofpel, 
they  are  on  dangerous  ground,  and  no  conjec- 
ture can  be  made,  how  far  they  may  be  permit- 
ted to  proceed  in  delufion,  and  vain  imagina- 
tions, in  error  and  vice — they  may  not  flop  till 
they  have  landed  in  abfolute  fcepticifm — or  athe- 
ifm.  Hence  we  are  exhorted  to  bejledfajl — to 
be  immoveable — to  abound  in  the  work  of  the 
Lord.  Hence  too  we  are  cautioned  againft  infta- 
bility  of  principle — Meddle  not  with  them  that  are 
given  to  change. 

Having  made  the  obfervations  upon  the  Par- 
able of  the  tares,  which  feemed  to  be  naturally 
fuggefted  from  it,  it  remains  only  to  clofe  the 
difcourfe,  with  fome  practical  improvement. 

And  our  fubjecl:  may  very  properly  put  us 
upon  a  clofe  and  impartial  examination  of  our 
hearts  and  ways,  that  we  may  know  to  our  fat- 
Jsfa&ion,  whether  we  may  rank  in  the  number 
of  the  Children  of  the  kingdom,  the  precious 
grain.  The  field  is  the  world  :  the  good  feed 
are  the  Children  of  the  kingdom,  belong  to 
Chrift's  kingdom  on  earth,  and  are  heirs  of  his 
kingdom  of  glory,  but  the  tares  are  the  Chil- 
dren of  the  wicked  one.  In  all  our  inquiries 
into  the  (late  and  temper  of  our  hearts,  we  are 
carefully  to  guard  againft  felf-flattery.  Man 
loves  to  think  well  of  himfelf,  and  ill  of  others. 
In  general,  he  is  confident  that  he  is  right  in 
principles  and  conduct,  and  that  others,  who 
differ  from  him,  are  wrong.  Pride,  felf-will, 
and  finifter  motives  have  too  much  influence  o- 
ver  all,  both  in  forming  their  principles,  and  re- 
gulating their  conducl.  A  fair  outfide,  and  a 
ipecious  appearance  catch  many,  who  have  not 
patience  to  inveftigate  truth  and  duty,  or  dif- 


ternment  to  defcry  danger,  or  to  detect  the  in- 
fidious  arts  of  the  defigning.  He  faith  linto  them 
an  enemy  hath  done  this.  We  are  to  be  upon 
our  guard,  left  we  be  led  away  by  the  enemy  of 
our  fouls,  and  to  fee  that  we  be  true,  fmcere, 
and  upright — that  we  ad  upon  pure  and  worthy 
motives — that  we  keep  near  to  the  Saviour  of 
the  world  in  duty — that  we  abide  in  his  doc- 
trines— that  we  live  up  to  his  laws,  then  (hall  we 
have  the  comforts  of  his  fpirit,  and  at  laft,  tbe 
rewards  of  faithful  followers  will  be  conferred 
upon  us. — What  great  tendernels  has  he  for  all 
his  true  followers,  the  Children  of  the  kingdom- 
Whatever  evils  are  permitted  to  happen,  he 
will  watch  and  guard  them — will  proteel  them 
in  the  midft  of  all  dangers,  however  alarming, 
and  fupport  them  in  the  darkefl  hours.  He  has 
an  eye  to  pity  them,  and  an  arm  to  fave  them. 
He  is  the  good  fhepherd  that  giveth  his  life  for 
the  fheep.  And  his  fheep  know  his  voice,  and 
a  flranger  they  will  not  follow. 

sndly.  We  learn  from  what  hath  been  faid, 
how  reftlefs  and  uneafy  the  enemy  of  God  and 
man  is,  except  Tie  be  plotting  .evil.  The  tares 
are  the  Children  of  the  wicked  one.  The  enemy 
that  f owed  them  is  the  Devil.  He  is  as  a  roaring- 
Lion  going  about  feeking  whom  he  may  devour. 
His  devices  are  as  fubtle  as  numerous.  Con- 
cealed and  out  of  fight,  he  employs  his  cunning 
to  enfnareand  beguile  fouls — to  ruin  the  incau^ 
tious — to  fow  tares,  errors  and  herefies,  falfe 
principles  and  divifions.  And  while  men  flepff 
his  enemy  came^  and f owed  tares  among  the  wheat \ 
and  went  his  way.  He  is  ever  active  to  do  all 
the  mifchief,  in  his  power,  to  the  truth,  to  reli- 
gion, and  to  the  caufe  of  God.  His  policy  is 
deep  laid.     The  fadors  or  agents  whom  he  em- 


366 

ploys,  are  commonly  fele&ed  with  great  (kill. 
He  js  a  liar  from  the  beginning  ;  and  his  attacks 
are  generally  begun  with  mifreprefenting  the 
truth,  and  varnifliing  over  error.  His  kingdom, 
indeed,  has  always  been  fupported,  in  the  world, 
by  delufion  and  Idolatry — by  impulses,  or  sup- 
posed divine  impressions  upon  the  foul  ; 
changing  himfelf  into  an  angel  of  light,  is  of  all 
others,  his  molt  fubtle  device,  and  the  moil  fuc- 
cefsful.  People  are  ufually  feduced  from  the 
right  ways  of  the  Lord,  by  being  made  to  believe, 
either  by  corrupt  writings,  or  by  artful  deceiv- 
ers, that  error  is  truth — that  fuperflition  is  real 
piety,  and  enthufiafm  a  more  fpiritual  way  of 
ferving  God — In  days  of  prevailing  error  and 
irreligion  it  is  a  rich  confolation  to  the  ferious 
mind,  that  God  reigns :  that  the  enemy  of  fouls 
can  carry  his  corrupt  defigns  againft  piety  and 
Virtue,  no  further  than  he  is  permitted.  The 
wrath  of  man  mall  praife  God,  and  the  remain- 
der thereof  he  will  reftrain.  "Wife  ends  are  to 
be  anfwered  in  all  events  that  take  place,  in  di- 
vine Providence.  While  it  is  our  duty  to  bewail 
the  evils  we  behold,  our  vigilance,  and  prayer- 
ful exertions  mould  be  awakened,  left  we  be  led 
away  with  the  error  of  the  wicked. — 

To  conclude  all,  Let  us  be  perfuaded  to  make 
it  our  chief  concern  in  life  to  pra&ife  all  the 
great  and  interefting  duties  of  Religion  : — to  a- 
void  all  vicious  and  evil  courfes  : — to  be  preferv- 
ed  from  errors  : — to  cultivate  the  benevolence 
and  Charity  of  the  Gofpel  : — to  be  ftedfaft  in 
our  adherence  to  him,  who  died  for  us  : — and 
to  abound  in  the  work  of  the  Lord,  that  fo  we 
may  be  the  Children  of  the  kingdom,  and  with 
the  righteous  mine  forth  as  the  Sun  in  the  king- 
dem  of  our  heavenly  Father. — 


DISCOURSE    XVIIL 


No  immediate  infpiration  or  miraculous  teach- 
ings of  the  divine  fpirit  fince  the  Canon  of 
fcripture  was  clofed,  or  fince  the  Apoftolic  age, 

i    CORINTHIANS  xiii.  8. 

Charitt  never  faileth  ;  but  whether  there  bd 
frophefies  they  jhall  fail,  whether  there  be 
tongues,  they  Jhall  ceafe  ;  whether  there  bg  knowl- 
edge it  Jhall  vanijh  away. 

FEW  things  have  been  productive  of  more 
confufion  and  mifchief,  in  fociety  as  con- 
nected with  religion  or  in  Churches,  than  a  pre- 
tention to  the  immediate  infpiration  or  miracu- 
lous teachings  of  the  divine  fpirit,  or  to  a  fpe- 
cial  intimacy  with  the  invifible  world,  in  the  or- 
dinary ages  of  Chriftianity.  But  ftrange  as  it 
may  feem,  fome  have  rifen  up  in  every  age  and 
almoil  or  quite  every  Chriftian  Country,  who 
have  pretended  to  an  immediate  call  from  heav- 
en, and  immediate  infpiration  of  the  holy  Ghoft. 
The  fame  call  and  the  fame  infpiration  or  mirac-* 
ulous  influence  precifely  as  the  Apoftles,  though 
perhaps,  not  in  fo  full  a  meafure.  Such  preten- 
ders too  have  never  failed  to  collect  followers ; 
ftMfflTmore  and  forae  Ids.     As  the  confequence, 


363 

they  have  broken  up  the  regular  and  ftated  wor- 
ihip  of  God,  the  peace  and  order  of  fociety  as 
far  as  they  prevailed  :  have  made  divifions  and 
reparations  in  Religion:  and  been  the  direct 
caufe  of  errors,  hatred,  animofity,  confufion,  and 
impiety.  To  compute  the  degree  of  mifchief 
done  to  the  beft  of  all  caufes,  that  of  Virtue  and 
piety,  by  fuch  pretenders,  is  beyond  man's  pow- 
er. For  nothing,  like  this,  tends  fo  dire&ly  to 
deftroy  all  rational  piety,  and  to  throw  a  difcred- 

it  on  the  Redeemer's  interefl  and  kingdom. 

What  will  be  attempted,  therefore,  in  the  pre- 
fent  difcourfe,  will  be  to  prove,  by  clear  and  con- 
clufive  arguments  from  fcripture,  reafon,  and 
fact,  that  there  has  been  no  immediate  infpira- 
tion  or  miraculous  teachings  of  the  divine  fpirit 
fince  the  Canon  of  fcripture  was  clofed,  or  fince 
the  Apoftolic  days. — Then  fome  objections  will 
be  invalidated  ; — and  fome  cautions  offered  to 
prevent  any  abufe  of  the  fubjecl: ; — After  which 
a  very  brief  improvement  will  follow,  and  clofe 
the  whole* 

The  chief  thing  intended,  is  to  prove  by  clear 
and  conclufive  arguments  from  fcripture,  reafon, 
and  fact,  that  there  has  been  fince  the  Apoftol- 
ic age,  no  immediate  infpiration,  or  miraculous 
teachings  of  the  divine  fpirit. 

This  fubjecl:  is  of  high  importance  in  regard 
to  the  intereits  of  morality,  as  well  as  of  Reli- 
gion. For  all  pretences  to  heavenly  Vifions 
-—dreams — immediate  impulfes  from  the  ho- 
ly Ghoft — miraculous  gilts — direct  and.  fpecial 
communications  with  the  world  of  fpirits — and 
mefiages.  from  the  exalted  Mediator  ufually  ter- 
minate to  the  difadvantage  of  Morality,  as  well 
as  diihcuiuur  of  pure  Religion.      Whatever  in* 


3^9 

deed  injures  the  one,  equally  injures  the  other 
alfo.  Becaufe  both  are  mod  intimately  connect- 
ed. There  can  be  no  Religion  of  the  right  kind 
without  morality.  And  Morality,  which  is  not 
fupported  and  ftrengthened  by  religious  princi- 
ples, is  not  to  be  depended  upon. — What  I  have 
to  prove  is  that  all  pretence,  in  the  ordinary  ages 
of  Chriftanity,  to  any  immediate  inflation  or 
miraculous  influence  of  the  divine  fpirit  is  ill- 
founded — can  be  nothing  fhort  of  grofs  delufion 
and  impoflure — is  mere  fanaticifm* — and  the 
furefl  mark,  which  can  be  exhibited,  of  falfe 
Teachers,  and  miftaken  notions  of  Religion. — 
Before  I  proceed  to  the  proof  of  this,  it  may  be 
neceflary,  in  order  to  prevent  mifapprehenfion 
and  all  wrong  ideas  of  the  fubjedU  to  flate,  in  as 
plain  words  as  can  be  ufed,  what  kind  of  divine 
aid  or  influence  the  Chriftian  Minifler,  and  the 
people  of  God  may  look  for  and  hope  to  enjoy  ; 
and  what  they  actually  experience.  That  the 
good  man,  whether  Minifler  of  the  Gofpel,  or 
private  Chriftian  may  depend  on,  and  hope 
for  the  gracious  afliitances,  or  kind  influen- 
ces of  the  holy  Ghoft,  in  the  way  of  means, 
is  certainly  a  fcripture-do&rine :  a  great  fupport 
and  rich  confolation  in  times  of  diftrefs,  dark- 
nefs,  and  doubts,  ana1  can  be  witnefled  to  by  joy- 

*  When  I  ufe  the  words  fanaticifm  and  enthuftafm  in  this  or 
any  of  thefe  difcourfes — I  do  not  mean  to  have  implied  in  the 
moftdiftant  manner  any  cenfure  or  diflike  of  the  warm  and 
rational  fervours  of  Piety,  or  deep  and  ferious  engagednefs  a- 
bout  the  ail  important  concerns  of  Religion.  This  is  fome- 
times  the  implication.  When  it  is  ;  a  real  injury  is  done  to 
the  cauie  of  God  and  truth. — On  this  point,  I  am  much  pleaf- 
ed  with  the  following  remark  of  Archbifhop  Secker,  Vol.  i. 
Sermon  x.  page  zzS.  "  It  is  aa  extenfively  mifchievous  prac- 
tice, when  men  join  in  loofe  harrangues  againft  cnthufiafm  and 
fuperftition,  without  putting  in  due  cautions  to  diftinguifh 
them  from  the  molt  rational  feeling3  of  love  and  marks  of  rea- 
ped to  our  Maker,  Redeemer  and  fanclifier  which  Chriftianity 
hath  enjoined." 

X  35 


37° 

ful  experience.— ^-1  believe  as  fully  in  the  docN 
tfines  of  the  gracious  influence,  of  the  rpirifc  of 
God,  as  I  do  in  the  divinity  of  the  fcriptures*  of 
reality  of  Religion.  And  this  gracious  influence, 
is  difHnguifhed,  with  moil  evident  propriety,  in- 
to the  awakening — regenerating-^—  confirming™ 
and  indwelling  influence  of  the  holy  fpirit.  -'Paul 
ptay  plant 7  and  Ap  olios  water ,  but  God  alone  *iv- 
eth  the  increafe.  By  grace  are  ye  faved.  You 
hath  he  quickened*  The  grace  which  faves  the 
finner  is  free,  rich,  fovereign  grace.  God  will 
have  mercy  on  whom  he  will  have  mercy,  and 
companion  en  whom  he  will  have  companion. 
It  is  divine  influence  which  awakens  the  foul,, 
in  conviction  of  fin.  It  is  divine  grace  which  re- 
generates the  foul.  Divine  grace  fanctifies  it  more 
and  more,  in  the  ufe  of  the  appointed  means  and 
ordinances  of  God,  prayer  and  other  divine  in- 
flitutions.  And  divine  grace  meetens  it  for 
glory  at  lafl.  The  internal  call  of  the  fpirit,  is 
the  fanctifying  work  of  grace  on  the  foul. — And 
the  faithful  Minifler  of  the  Gofpel,  m  diligent 
fludy,  prayerfulnefs,  meditation — reading  the 
fcripturcs,  and  collecting  and  comparing  divine 
truths,  may  lawfully  hope  for  and  rely  on  the 
gracious  affiftances,  influences,  and  ructions  of 
the  holy  fpirit  upon  his  foiir.  He  may  hope  for 
divine  help  to  enlighten  his  mind,  to  imprefs  up* 
on  it  a  deep  and  affecting  fenfe  of  divine  things, 
to  warm  his  affections,  to  fix  his  attention,  and 
to  enable  him  to  fpeak  forth  the  words  of  truth 
and  fobernefs — to  deliver  the  whole  counfel  of 
God.  in  the  written  word,  and  to  fpeak  as  a  dy- 
ing man,  to  dying  men.  This  afliftance  or  gra- 
cious influence^  he  at  times  experiences.  And 
this  is  all  he  can  hope  for,  or  that  the  wordof  God 
allows  him  to  pray  for,  or  that  any  one  in  thefs 


37i 

days,  ever  hath.  The  matter  he  is  to  deliver  is 
in  the  holy  fcriptures,  which  he  is  carefully  and 
duly  to  collect,  and  arrange,  and  unfold.  He  is 
Faithfully,  diligently,  and  painfully  to  fludy  the 
truths,  and  doctrines,  therein  contained,  and  to 
fet  them,  as  far  as  may  be,  before  his  fellow-men, 
in  a  clear  and  plain,  in  a  finking  and  affecting 
light.  This  is  all  the  influence  of  grace  a  Gof- 
pel-Minifler  is  to  expect,  or  pray  for.  All  be- 
yond ttiis,  is  beyond  the  ^vord  of  God,  and  be- 
yond reafon;  and  is  either  delunoh  and  error, 

or  fanaticifm,  and  a  heated  imagination.— It 

may  be  added  that  regular,  learned,  and  faith- 
ful Gofpel-Minirters  never  pretend  to  any  thing 
further,  to  any  thing  more  than  this  gracious 
influence  now  explained.  And  this,  we  con- 
tend is  only  to  be  hoped  for,  prayed  ibr  or  ex- 
pected, in  a  elofe,  diligent,  painful  itudy— read- 
ing— meditation- — and  feeking  to  underftand 
aright  the  holy  fcripture,  to  learn  the  revealed 
truths  of  God.  We  profels  to  go  by  nothing 
higher.  We  allow  of  no  other  rule  of  faith  and 
practice.  To  the  law  and  testimony  is  our 
Motto.  We  fay,  examine  all — try  all — prove 
all  by  this  ftandard.  By  this,  all  we  fay — all 
we  teach  is  to  be  fcra  tin  ized.  We  difown  all 
idea  of  any  immediate  inspiration  or  mirac- 
ulous gifts  and  influence.  We  come  to  you, 
my  hearers,  only  with  a  thus  faith  the  Lord  in 
his  written  word.  We  come  only  in  the  fulnefs 
of  the  bl effing  of  the  Gofpel  of  Chrift  ;  knowing 
only  Chriji  Jejus  and  him  crucified,  not  in  our 
own  fulnefs,  or  fufficiency,  or  iiifpiration.  We 
difclaim  openly  all  pretentions  to  an  immediate 
call  from  heaven,  as  the  Apoflles  had  ;  we  pre- 
tend only  to  an  internal  call  of  the  fpirit  confid- 
ing in  a  fanclifying  work  o&  the  foul  $  betweei 


372 

thefe  two  calls,  there  is  as  wide  a  difference  as 
between  any  two  oppofite  ideas.  And  in  all  a~ 
ges  of  the  Church  fince  the  days  of  the  Apoftles, 
and  among  all  denominations  of  Chriftians  the 
miraculous  teachings  or  infpiration  of  the  holy 
Ghoft  are  never  pretended  to,  except  by  either 
defigning  Impoftors,  or  felf-deceived  enthufiafts. 
All  pretence  of  this  nature  is  held  by  all  orders 
of  Chriftians,  with  the  above  exception,  to  be 
impofture,  and  dclufion. 

In  the  jirjh  place,  the  fcripture  flates  the  dif- 
ference between  the  sanctifying  grace,  and 

EXTRAORDINARY  GIFTS  and  MIRACULOUS  IN- 
FLUENCE of  the  holy  Ghoft.  It  dwells  on  this 
diftinction  as  a  mod  important  one  :  particularly 
in  the  three  fuft  verfes,  of  this  chapter,  out  of 
which  the  text  is  chofen.  Though  I  /peak  with 
the  tongues  of  men  and  angels,  and  have  not  Char~ 
jty,  I  am  become  as  founding  brafs,  or  a  tinkling 
Cymbal.  And  though  I  have  the  gift  of  prophefy^ 
and  underfland  all  my/lcries,  and  have  all  knowl- 
edge ;  and  though  I  have  all  faith  fo  that  I  could 
remove  mountains,  and  have  no  Charity,  I  am  noth- 
ing* And  though  I  befiow  all  my  goods  to  feed  the 
poor,  and  though  I  give  my  body  to  be  burned,  and 
have  not  Charity,  it  profiteth  me  nothing.  Charity 
here  is  the  fame  as  true  love  to  God  and  man3 
which  is  the  fum  and  eiTence  of  all  Religion. 
The  sanctifying  grace  of  the  holy  Ghoft  im- 
plants this  in  the  foul,  when  the  fmner  is  born 
again  of  the  fpirit  of  God.  The  implantation 
of  this  in  the  foul  is  regeneration—is  the  new- 
birth— or  fpirituai  renovation..  And  \hnfancli- 
fying  work  of  the  fpirit  upon  the  foul  is  altogeth- 
er different  from  the  miraculous  gifts  and  influ- 
ence of  the  fpirit  \  and  infinitely  above  theiru 


"3 


:>/ 


The  Apoftle  in  ftating  this  difference,  puts  the 
miraculous  gifts  as  high  as  they  poflibly  could  go, 
f peaking  with  the  tongues  of  men  and  angels— the 
gift  of  prophefy — under/landing  all  myfteries — 
having  all  knowledge — a  miraculous  faith ,  that 
could  remove  mountains — be/lowing  all  one's 
goods  to  benificent  purpofes — and  giving  the  body 
to  be  burned  in  defence  of  religion.  The  extra- 
ordinary gifts  and  miraculous  powers  of  the  ho- 
ly Ghoft  were  common  at  the  firft  fetting  up  of 
Chriftianity.  What*  they  were,  we  are  plainly 
told — fo  plainly  that  we  cannot  be  ignorant. 
They  were  immediate  infpiration, — prophefying 
— fpeaking  with  tongues  never  before  ftudied — 
healing  the  fick  by  a  word — raifing  the  dead — 
and  fome  other  extraordinary  things.  Ofthefe 
we  have  a  particular  account  in  the  preceeding 
Chapter.  The  Apoftle  opens  the  Chapter  with 
informing  us  that  he  is  about  to  treat  olfpiritual 
gifts.  Thefe  never  mean  the  sanctifying  or 
renewing  grace  of  the  fpirit,  but  always  the 
extraordinary,  miraculous  powers  of  the  fpirit, 
common  in  the  firfl  age  of  Chriftianity,  but  which 
have  long  fince  ceafed.  Now  concerning  spirit- 
ual gifts,  brethren,  1  would  not  have  you  igno- 
rant. Speaking  of  the  miraculous  and  extraor- 
dinary gifts  of  the  holy  Ghoil,  the  Apoftie  fays, 
the  manifefiation  of  the  fpirit  is  given  to  every  man 
to  profit  withaL  For  to  one  is  given  by  the  fpirit ', 
the  word  ofwifdom  ;  to  another  the  word  of  knowl- 
edge by  the  fame  fpirit ;  to  another  the  gift  of  heal- 
ing by  the  fame  fpirit :  to  another  the  working  of 
miracles  :  to  another  prophefy  :  to  another  difcern- 
ing  of  fpirit s  :  to  another  divers  kinds  of  tongues  : 
to  another  interpretation  of  tongues.  Theie  are 
the  extraordinary  gifts  of  the  fpirit,  common 
in  the  Apoflolic  age,  and  called  the  baptism  of 


374 

the  holy  Ghoft,  by  John  the  baptift,  by  Chriic, 
and  by  his  Apoilles.  This  was,  the  manifestation 
fifths  fpirlt  given  to  every  mem  to  profit  withal^ — 
Every  man,  that  is,  who  had  thefe  fpiritual  gifts 
was  to  ufe  them  for  the  profit  arid  edification  of 
others.  And  he  knew  he  had  them,  by  being 
enabled  to  work  miracles,  to  actually  heal  the 
fick-^-to  foretel  future  events — to  fpeak  with 
tongues  never  before  itudied,  and  to  raife  the 
dtdA,  For  a&ually  working  miracles  is  the  on- 
ly way  a  perfon  can  know  himfelf,  or  mow  ta 
others  that  he  has  spiritual  gifts.  Thefe 
miraculous  gifts  have  now  no  exiftence  in  the 
Chriftian  Church.  They  ceaftd  when  unnecef- 
fary.  And  infpiration  ceafed  when  the  canon 
of  fcripture  was  completed.  Thefe  miraculous 
gifts  and  infpiration  the  Apoilles  and  firft  Chrift- 
ians  had.  This  is  clear  from  the  whole  fcrip- 
ture. And  accordingly,  Mark  xvi.  20,  it  is  faid, 
And  they  went  forth ',  and  preached  every  where., 
the  Lord  working  with  them,  and  confirming  the 
word  with figns  following.  Again — lieb.  iii.  3, 
4.  How  Jh  all  we  efcape  if  we  neglecl  fo  great  fal- 
^v  at  ion,  which  at  the  firft  began  to  be  jpoken  by  the 
Lord \  and  was  confirmed  unto  us  by  them  that  heard 
him  y  God  alfo  bearing  ihe?n  witnefs,  both  with 
fgns,  and  wonders,  and  zvith  divers  miracles,  and 
gifts  of  the  holy  Ghcft,  according  to  his  own  wilL 

sdly.  That  thefe  figns,  or  extraordinary  gifts 
and  miraculous  powers  of  the  holy  Ghofl  were 
to  ceafe,  and  not  to  abide  in  the  Church  is  de- 
clared in  fo  many  words  in  the  text.  Charity 
never  faileth,  but  whether  there  be  propheftes,  they 
Jl all  fail,  whether  there  be  tongues 9  theyjha.il  ccafe, 
whether  there  be  knowledge  it  (hall  vamfo  away, 
The  Apoftle  ufes  a  variety  of  very  lively  and  ex- 


preffiye  terms  to  (hew  that  all  miraculous  gifts 
of  the  fprit  were  to  ceafe,  and  not  to  continue  in 
the  Church.     They  fhall  fail.     They  fhall  ceafe. 
They  (hall  vanim  away.     No  language  can  prove 
to  us  that  no  fuch  gifts  are  poflefTed  by  Ministers 
and  Chriftians,  in  the  ordinary  ages  of  Chrilrian- 
ity,  if  this  do  not.     They  are  to  be  done  away — > 
to  be  no  more.     But  the  graces  of  the  fpirit,  or 
holy  tempers  of  the  Gofpel  are  to  continue 
ever. — But  now  abideth  faith ,  hope^  and  chanty , 
thefe  three ',  but  the  great  eft  ofthefe  is  charity.     Im- 
mediate infpiration,   or  immediate  Calls  from, 
God  ceafed  then,  when  the  Gofpcl-State  of  th. 
was  fully  arranged,  and  the  holy  Scripture- 
ifhed  by  the  Apoftles.-- — 

3dly.  Miraculous  gifts  and  endowments, 
mediate  infpiration  and  calls  were  unneifary  af- 
ter the  Scriptures  were  finifhed,  and  the  Gofpel 
kingdom  was  full  arranged,  and  therefore  were 
difcontinued .  At  the  beginning  of  the  Gofpel 
kingdom,  they  were  abfolutely  neceffary  toprove 
the  truth  of  Chrift's  million — and  the  million  of 
his  Apoftles, — and  to  fpread  among  all  nations 
the  glad  tidings  of  the  Gofpel.  No  evidence  of 
Ghrift's  miflion,  could  be  fo  good,  fuitable,  or 
powerful  with  all  orders  of  men,  as  miracles. 
They  were  a  fpecies  of  proof  adapted  to  all  capa- 
cities, and  fuited  to  work  conviction  upon  all 
minds.  The  unlearned  as  well  as  the  learned 
could  judge  of  them.  No  brilliancy  of  genius, 
or  extent  of  erudition  was  neceflary  to  fee  their 
force.  All  perfons,  who  had  the  external  fenfes, 
eyes  and  ears,  could  judge  of  them.  But  whet* 
once  confirmed  and  eftabli fried,  Religion  neede 
them  not.  And  if  it  need  them  not,  they  will  not  be 
repeated,  or  continued.     For  God  does  nothing 


37^ 

in  vain  ;  neither  will  he  exert  his  almighty  pow- 
er when  it  will  anfwer  no  good  and  valuable 
purpofe,  much  lefs  wThere  it  would  manifeftly  be 
of  very  great  diflervice  to  the  caufe  of  truth* 
Befides,  the  Apoftle  prefers  the  graces  or  fan&i- 
fying  operations,  far  before  the  miraculous  gifts 
of  thefpirit. — And yet  Jhow  I Unto  you  a  more  ex- 
cellent  way, 

4thly.  If  any  Chriflians  or  Minifters  of  the 
Gofpel  in  the  ordinary  ages  of  Chriflianity  have 
the  extraordinary  gifts  or  miraculous  teachings 
and  powers  of  the  holy  Ghoft,  his  immediate  in-* 
fpiration,  they  would  be  infallible  guides  in 
things  of  religion,  both  doctrines  and  worfhip. 
They  would  be  fo,  as  much  as,  and  precifely  in 
the  fame  fenfe  as  the  Apoflles.  But  to  admit 
that  all  real  Chriflians,  or  true  Gofpel-Minifters 
are  infallable  guides  in  the  Church,  would  be  to 
admit  a  principle  dangerous  to  the  very  exiflence 
of  ail  religion,  and  which  would  inevitably  over- 
turn the  whole  Gofpel.  To  admit  that  Chrifl's 
true  minifters,  or  that  private  Chriflians  are 
immediately  infpired^  as  the  Apoflles  were,  is  to 
admit  that  they  are  infallible  guides.  Then  we 
can  no  more  difpute  them,  or  object  againfl  any 
thing  they  preach — or  fay — or  do  than  we  can 
againfl  the  holy  Apoflles.  Every  word  they 
fpeak  under  this  infpiring  influence  of  rhe  holy 
Ghoft,  is  authentic.  Every  tenet  which  they 
advance  is  as  true  as  the  four  gospels,  and  has 
the  broad  feal  of  heaven  upon  it.  If  this  be  the 
cafe,  we  ought  to  obey  them,  and  to  receive  ev- 
ery word  they  fay,  as  fully  as  we  do  the  holy 
Scriptures,  or  the  Saviour  himfelf.  This  being 
the  cafe,  all  they  deliver  is  infpired  truth — the 
revealed  will  of  God  \  and  it  is  at  our  peril  to 


377 

difbelleve.     But  can  this  be  fo  ?  Then  tbefe  in- 
fpired  Chriftians  or  Mini  flers  can  make,  or  un- 
make Scripture  at  pleafure  : — can  abolifrr  ordi- 
nances—can ere£r,   anew  difpenfation-^—cm  act 
in  God's  Head. — Then  all  mult  bow  beforethem. 
Churches  mull  fall :  human  learning  mud  fall — \ 
ordinances  and  ftated  worlhip  of  God  difappear, 
if  they  fay  fo. — But  fuch  pretenders  to  immedi- 
ate infpiration  and  miraculous  gifts    mull  prove 
their  pretenfions.     We  deny  them.     We  boldly 
affirm  that  there  is  no  fuch  thing  on  earth  as  any 
perfon  or  perfons,  man  or  body  of  men   having, 
the  immediate  infpiration   and  miraculous  gifts 
of  the  fpirit,  as  the  Apoftles   had.     We  have  a 
right  from  fcripture  to  fay  fo.     If  any  pretend  to 
have,  we  demand  of  them  to  prove  it.     They 
mull  not  fay  fo,  unlefs  they   can  lhow  it  to   us. 
We  challenge  them  to  come  forward  and  prove 
it.     We  dare  not,  out  of  reverence  to  the  fcrip- 
tures,  and  the  author  of  our  holy  Religion,  take 
their  word  for  it.     It  would  be  impiety  in  us   to 
do  it— horrible   wickednefs  to   countenance  or 
credit  fuch  high  pretences.     They  mult   prove 
their  claims,  as  the  Apoftles   did,   by  works— * 
by  miracles.     No   other  proof  is   admifTible. 
When  they  do  this,  we  will  bow   before  them. 
We  will  credit  them.     But  until  they  do,  we  are 
bound  to  hold  them  as  deceivers  and  impoftoru 
All  pretence  now  in  this  age  of  Chriftianity  to 
immediate  infpiratio?i — -to  miraculous  powers  \  and 
teachings ,  where  no  evidence  is  given,  to  confirm 
fuch  pretence,  is*  blafphemy.     When   your  own 
Minifters  of  the  Gofpel  pretend  any  fuch  thing, 
my  hearers,  that  moment  reje&  them  as  impor- 
ters, as  decievers,  or  believe  them  under  an  awful 
felf-delufion.     This  is  a  point  of  the  higheft- 
Yy 


37* 

moment  ;  we  do  well  to  attend  mod  critically 
to  it  $  and  once  for  all  fix  our  opinion. 

5thly.  Another  proof  that  the  extraordinary 
gifts  and  infpiration  or  miraculous  teachings  of 
the  holy  Ghoft,  have  ceafed  is,  that  they  would, 
if  continued,  defeat  their  own  purpofe.  They 
would  intirely  fuperfede  all  frudy,  and  learning—- 
all  diligence,  and  pains  to  underiland  the  Scrip- 
tures,  or  to  acquire  ufeful  knowledge.  They 
would-  then  befriend  an  indolent  temper  and 
nourifh  pride  and  f elf-conceit.  They  had  not 
this  effect  upon  the  Apoftles,  but  the  oppofite, 
becaufe  they  were  peculiarly  raifed  up  to  propa- 
gate over  the  wrorld,  a  new  religion.  They  had 
not  time  to  ftudy  or  learn  the  various  languages- 
of  the  nations  among  whom  they  were  fenttd 
preach  the  Gofpel.  They  had  every  thing  to 
call  forth  all  their  exertions.  But  we  are  in  a 
very  different  fituation-.     And  he  that  hath  eyes? 

to  fee,  mult  know  that  we  are. Befides,  make 

the  fuppofition,that  miracles  were  conftantly  re- 
peated, the  queftion  is  afked,  how  could  we  dif- 
tinguilh-  them  from  the  commom  dated  opera- 
tions of  the  laws  of  nature?  If  you  law  every 
day  fhe  dead  raifed,  as  you  do  the  fun  rife  and 
fet,  and  heard  the  dumb  fpeak — or  perceived  a 
voice  evidently  from  heaven,  how  could  you 
know  what  is  a  miracle,  and  what  is  not  ?  The 
continuance  of  miraculous  gifts  in  the  Church, 
would  defeat  itfelf — would  bring  all  things  into 
con  ulion — woivlu  open  a  door  to  all  vain-concei- 
ted, lelf-opinionated  men  to  do  mifchief — would 
render  ufelefs  the  word  of  God — would  take  a- 
way  the  chief  reafons  for  reading  it — would  feed 
pride — would  promote  felf-importance—and  be  a 
fource  of  endlefs  contention. — With  what  impor- 
tant airs  would  the  pretender  to   immediate  in- 


370 

fpiration  come  forth  to  mankind,  and  demand, 
as  a  tyrant  over  their  confciences,  implicit  obe- 
dience ! 

6thly.  If  perfons  have  this  immediate  jnjpi ra- 
tion and  miraculous  teachings  of  the  holy  Ghoft, 
they  could  not  be  tried  by  the  written  word  of 
God.  They  would  be  above  it — might  add  to 
it — and  take  from  it,  at  will.  They  might  fet 
it  wholly  afide.  The  confequence  would  be  the 
fcriptures  never  could  be  completed.  But  we 
know  they  are  completed.  How  do  we  know 
this  ?  Where  is  the  text  which  tells  us  this  ? 
How  do  we  know  but  that  there  may  be  more 
revelations  from  God,  by  dreams — vifions — im- 
prefTions  extraordinary  upon  the  mind — by  im- 
mediate infpiration  ? — We  have  clear,  full,  and 
undeniable  proof,  in  thefe  remarkable  words  at 
the  end  of  fcripture.  For  I  tejlify  unto  every  man 
that  heareth  the  words  of  the  prophefy  of  this  book, 
if  any  man  Jhall  add  unto  thefe  things,  God  Ik  all 
add  unto  him  the plagues  that  are  written  ini  his  book. 
And  if  any  man  Jhall  take  away  from  the  words  of 
the  prophefy  of  this  book,  God  Jhall  take  away  his 
part  oat  of  the  book  of  life,  and  out  of  the  holy  city, 
and  from  t/>e  things  which  are  written  in  this  book. 
He  who  tefiifeth  thefe  things,  faith  fur ely,  I  come 
quickly.  Amen,  evenfo  come  Lord  Jefus,  Here 
is  a  plain,  proof,  that  no  perfon  fince  the  Can- 
on of  fcripture  was  clofed,  is  infpired  to  reveal  to 
us,  or  to  tell  us,  by  the  fpirit*s  infallible  teach- 
ings, the  will  of  God.  No  perfon  therefore  has 
been  infpired  immediately  fince  the  Apoftolic  age. 
We  may  not  add  to.,  or  take  from  the  revealed 
will  of  God.  But  if  any  be  infpired  immedi- 
ately, or  fpeak  as  the  holy  Ghoft  moves  them — 
if  what  they  deliver,  under  fuch  fuppofed  fnfpi- 


38o 

ration  be  immediately  handed  in  to  them,  both 
matter  and  words,  as  in  the  cafe  of  the  Apoftles, 
they  may  of  right  add  to,  or  take  from  the  flan- 
ding  revelation  of  God's  will.  And  we  are  as 
much  obliged  to  hear  them,  as  to  hear  Mofes 
and  the  prophets,  Chrift  and  the  Apoftles. 

7th!y.  The  fcripture  declares  to  ^s,  it  is  a 
sufficient  rule  of  itfelf,  in  all  matters  of  be- 
lief and  practice.  While  I  plead  the  intire 
fufficiency  of  fcripture,  I  am  pleading  its  hon- 
ours— I  am  pleading  a  moft  important  protect- 
ant doctrine  againft  all  human  additions,  fup- 
plements,  traditions  and  commandments.  It 
has  then  every  doctrine— every  truth- — every 
duty—- every  promife — every  hope-every  threat- 
ning — every  motive — every  call  which  can  be 
needful,  or  ufeful  to  furnifh  for  all  good  works 
on  earth  and  happinefs  in  heaven.  It  has  what- 
ever is  requifite  either  for  the  edification  of  the 
faint— the  conviction  and  converfion  of  the  fin- 
ner,  the  benefit  of  man  and  glory  of  God  in  the 
way  of  inflruction,  direction,  exhortation,  or 
command.  There  is  no  fuperfluity  or  defect  in 
its  ordinances,  its  laws,  its  profpects,  its  invita- 
tions, its  warnings,  its  offers,  and  confolations. 
If  it  mould  pleafe  the  Supreme  Being  to  give  us  a 
Revelation  at  all  of  ms  mind  and  will,  and  of  our 
duty  and  obligations  ;  he  would  give,  a  full  one— 
a  proper  one  containing  nothing  redundant3 
— *a  fufficient  one  lacking  nothing — one  that 
would,  all  things  taken  into  view,  the  ftate 
of  the  world,  the  nature  of  man,  and  his  own  di- 
vine nature,  be  the  beft  which  could  be  given. 
We  may  foolifhly  object  and  fay  it  contains  too 
much,  or  too  little— is  vague  and  indefinite  in 
its  ftatement  of  doctrines— is   not  worded  with 


3»* 

legal  precifion— is  too  full  of  narrative,  or  too 
fparing.  But  we  are  not  comperent  judges 
when  a  divine  revelation  is  juit  as  it  mould  be. 
We  mud  rei't  fatisfied  that  God  is  always  gui- 
ded by  infinite  wifdom,  knowledge,  and  good- 
nefs.  It  was  at  his  mere  fovereign  pleafure, 
whether  to  vouchfafe  a  revelation  of  his  will  to 
man,  or  to  leave  him  to  the  fble  guidance  of  rea- 
fon  in  matters  of  Religion,  and  to  the  fatal  ef- 
fects of  his  Apoilacy.  But  when  he  det<:r  mined 
iipon  granting  him  one,  he  was  bound  by  hh 
eternal  attributes,  wifdom,  knowledge,  and  good- 
nefs  to  grant  one  clear,  full,  and  iufHcient :  to 
be  an  infallible  guide — to  be  above  all  others— 
zr.d  to  be  always  regarded,  as  the  only  ftandard 
of  truth  and  duty.  Would  we,  then,  know 
who,  and  what  God  is— who  and  what  his  fon% 
our  Saviour  is,  what  our  duty  is,  what  the  na- 
ture of  religion  is,  or  any  part  of  it — what  doc- 
trines are  to  be  admitted,  what  the  divine  ordi- 
nances are,  we  are  to  confuit  and  hearken  te 
this  infallible  guide.  All  controverfies  are  to  be 
decided  by  it.  All  fchemes  of  religion  to  be  ex- 
amined by  it.  All  our  conferences  to  be  regula- 
ted by  it.  All  our  hopes  as  Chriftians,  all  our 
views  and  inward  exerciies— all  impreilions  that 
may,  from  time  to  time,  be  made  upon  our  minds 
are  to  be  tried  by  it. — That  it  is  a  fufficient  and 
perfect  rule— the  primary  rule  by  which  all 
fpirits,  or  fuppofed  light  are  to  be  tried  is  plain 
from  the  following  paiTages.  The  law  of  the 
Lord  is  perfecl  converting  the  foul :  the  tefiimon  v. 
of  the  Lord  is  fure  making  wife  thefmple  :  the 
ftatutes  of  the  Lord  are  right  rejoicing  the  he 
the  commandment  of  the  Lord  is  -pure  enlighi, 
the  eyes  :  the  fear  of  the  Lord  is  clean  enduring 
forever  ;  the  judgments  of  the  Lord  arc  true 


382 

righteous  altogether.  More  to  be  deft  red  are  they 
than  gold,  yea,  than  much  fine  gold  :  fweetcr  a  If 9 
than  honey  or  the  honey-comb. — Thy  word  is  a  light 
to  my  feet  ±  and  a  lamp  to  my  paths. — 0  how  love  I 
thy-  law,  it  is  my  meditatiom  all  the  day. — How 
Jhall  a  your.g  man  clcanfe  his  ways,  by  taking  heed 
thereunto  according  to  thy  word. — If  they  hear  not 
Mcfcs  and  the  prophets^  neither  will  they  be  per- 
fuadcd  though  one  jhould  rife  from  the  dead. — The 
words  that  ifpeak  to  you,  they  are  life  andfpirit. — 
Lord  to  whom  Jhould  we  go  for  thou  haft  the  words 
of  eternal  life  ?— And  that  from  a  Child  thou  haft 
known  the  holy  fcriptures,  which  are  able  to  make 
thee  wife  unto  jalvation  through  faith  in  Jefus 
Chrift. — -All  fcripture  is  given  by  infpiration  of 
God  and  is  profitable  for  doctrine •',  for  reproof,  for 
Morrcclion,  for  inftraclton  in  righteoufnefs  :  that  the 
man  of  God  may  beperfecl,  thoroughly  furnifked  un- 
to all  good  works.— h  it  poflible  for  language  more 
fully  to  declare  that  the  fcripture  is  intirely  fuf- 
ficient  for  our  direction  in  the  way  to  happinefs, 
or  cur  only  infallible  guide  ?  That  they  are  fo, 
is  likewife  evident  from  their  being  reprefented 
as  a  treafure,  as  precious,  as  fwect,  as  light,  and 
glory,  and  the  holy  fcriptures,  and  from  our  be- 
ing commanded  not  to  make  it  of  none  effect  by 
our  traditions,  and  not  to  add  fo  much  as  one 
word  to  it,  or  to  take  one  word  from  it,  in  the 
affecting  paffage  cited,  under  the  lait  argu- 
ment. Now  if  the  word  of  God,  as  we  ufually 
term  the  fcriptures,  be  fuch  a  full,  fufficient,  and 
perfect  guide  in  things  of  Religion,  in  faith  and 
practice,  in  doctrine  and  duty,  then  it  will  fol- 
low that  fincethe  canon  of  fcripture  was  clofed, 
no  one  man,  body  of  men  or  perfon  on  earth  has 
been  divinely  infpired  as  the  Apoftles  were  im- 
mediately,  or    favoured   with   the   miraculous 


3H 

teachings  of  the  holy  Ghoft.  If  we  have  a  full 
and  complete  landing  Revelation,  there  can  be 
no  need  of  any  miraculous  teachings,  or  imme- 
diate infpiration.  If  we  have  a  guide  above  the 
word  of  God,  it  mud  be  becaufe  that  is  an  im- 
perfect and  defective  rule.  There  cannot  be  two 
perfect  guides,  fcripture  and  fpirit.  One  or  the 
other  muft  be  fuperior  ;  be  the  primary  and  on- 
ly infallible  guide.  They  cannot  be  both  equal 
in  authority.  If,  then,  any  have  the  infpiration 
of  the  holy  Ghoft*  or  only  fpeak  as  they  are  mo- 
ved and  impelled  or  driven  thereto,  the  word  of 
God  is  made  of  none  effect,  is  wholly  fet  afide, 
and  is  to  be  underftood  and  interpreted  by  that 
fpirit.  There  is  then  no  immediate  infpiration 
of  the  holy  Ghoft  in  this  age  of  Chriftianity. 

8thly.  The  I  aft  argument  which  will  now  be 
mentioned  to  prove  that  no  perfon  or  body  of 
men  fmce  the  fcripture  was  completed  by  the 
Apoftle  John,  in  his  Apocalypfe  ever  had  the 
immediate  infpiration  or  infallible  leadings  and 
guidings  of  the  holy  Ghoft  is  that  we  are  com- 
manded to  try  the  fpirits  whether  they  be  of  God 
or  not,  and  from  lhe  directions  given  to  Min- 
ifters  of  Chrift,  to  ftudy,  meditate,  and  read, 
and  the  frequent  defcriptions  of  ther  qualifica- 
tions to  minifter  in  holy  things.  Weare  exprefs- 
iy  commanded  to  try  the  fpirits  whether  they  be 
of  God  or  not.  Beloved,  believe  not  every  fpirit  ; 
but  try  the  fpirits  whether  they  be  of  God,  becaufe 
many  jalfe  prophets  are  gone  out  into  the  world. 
We  are  here  forbidden  to  believe  every  pretence 
to  an  immediate  call  from  God,  as  a  true  Gofpel- 
Teacher.  For  there  zxzfalfe  prophets.  We  are 
not  to  admit  or  wifh  fuccefs  to  every  pretender  to 
the   honourable  work  of    a  Gofpel    Minifter- 


3*4 

VVhv,  becaife  many faJfe  prophets  are  gone  out  infg 
the  uorid.  Their  object  is  to  deceive  and  lead 
people' from  the  truth.  By  their  fruits  we  are 
to  know  them.  We,  as  Chridia'ns,  are  to  try 
them  and  their  doctrines.  What  rule  of  trial  is' 
given  us  ?  There  mud  be  an  infallible  one.  The 
■very  command  to  try  them,  neceiTarily  implies 
that  we  have  a  rule,  by  which  to  do  it,  a  true,  an 
infallible  rule.  We  have  fo  :  and  that  is  the 
written  word  of  God.  It  will  be  readily  ac- 
knowledged by  all,  it  is  prefumed,  that  fqlfe 
Teachers  zndfafe  prophets  have  always  been  in 
the  world,  to  perplex  and  difquiet  the  minds  of 
God's  people,  and  to  fow  dlfcord  among  breth- 
ren. And  certainly  there  is  no  rule  by  which 
to  try,  detect,  and  difcard  fuch,  but  the  written 
word.  Here  we  mud  hold.  Here  we  mud 
build,  or  we  are  gone.  We  have  no  certain 
^uide  within  us  to  direcl:  us  in  the  trial  of  the 
tpirits. Further,  Gofpel-minifters  are  com- 
manded to  dudy— to  read — to  pray — to  be 
wholly  devoted  to  dudy — to  hold  fait  the  form  o£ 
found;  words— to  oppofe  error — -to  be  workmen 
that  need  not  to  be  afhamed,  rightly  dividing  the 
wordof  truth— to  give  a  portion  to  all  in  due 
feafqn  : — their  qualifications  likewife  are  large- 
ly defcribed' — they  are  required  to  make  full  proof 
of  their  Minidry— to  take  heed  tothemfelves  and 
their  doctrine,  that  they  may  as  indruments,  fave 
themfelves  and  them  that  hear  them.  But  if 
they  have  the  miraculous  teachings,.  light,  gui- 
dence,  and  immediate  infpiration  of  the  holy 
Ghoft,  how  abfurd  would  all  this  be  !  how  ufe- 

left  !  It  would  be  folly  in  the  extreme. The 

conclufion  of  the  whole  is  that  no  man,  no  feci, 
no  Communion  of  Chridians,  no  body  of  men 
no  perfon  male  or  female,  have  now,  or  ever  had, 


3*5 

fi»ce  the  canon  of  Scripture  was  clofed,  or  ever 
will  have  to  the  end  of  the  world,  the  immedi- 
ate inspiration,  or  miraculous  teachings,  lea- 
dings, and  guidance  of  the  holy  Ghoft,  as  the 
Apoftles  had.  Confequently  all  pretenders  to 
this,  are  either  deceivers  or  deceived. — It  will 
be  fufficient  to  add  here,  that  in  the  various  ages 
of  the  Church,  fome  have  rifen  up  with  preten- 
ces to  immediate  infpiration,  and  have  unhappily 
diffu  fed  abroad  fanaticifm  and  delufion. — It  would 
be  eafy  to  mention  many  inftances  of  a  ftriking 
nature.  But  this  would  fwell  this  difcourfe  to 
too  great  a  fize.  Every  one  who  will  be  at  the 
pains,  or  has  leifure  to  confult  any  good  ecclefi- 
aflical  hiftoiy,  will  fee  for  himfelf  the  follies,  the 
errors,  and  the  blafphemies  of  fuch  pretenders. 
While  we  remark  this,  we  cannot  but  lament  the 
evil  done  to  the  caufe  of  Chriilianity  by  them. 
Asa  gratification  of  fpiritual  pride,  man  is  prone 
to  avow  that  there  fubfifts  between  him  and 
the  invifible  world,  a  peculiar  intimacy,  that  ex- 
traordinarycELESTiAL  communications  aremade 
to  him.  The  ignorant,  being  fond  of  what  is 
marvellous,  or  has  the  air  of  being  extiaordinary, 
embrace  the  wild  notions  broached  by  pretenders 
to  infpiration,  and  heedlefsly  follow  them  ;  ad- 
mire them  ;— and  refort  to  them,  contrary  to  all 
reafon— and  to  the  tender  entreaties  of  the  wife 
and  reflecting.  Time  has  always  difproved  fuch 
claims  to  miraculous  teachings.  And  the  de- 
lufions,  excited  by  them,  die  away.  Happy  is  it 
for  man,  that  this  is  the  cafe. 

In  the  Roman  catholic  Church,  there   has 
been  often,  among  fome  of  its  orders,  on  partic- 
ular occafions,  where  interefl  was  greatly  con- 
cerned, high  pretence  to  miraculous   power?, 
Z  z 


386 

And  the  common  people,  in  Roman  catholic 
countries  being  extremely  ignorant,  have  fully 
believed  in  the  exiftence  of  fuch  powers.  But 
when  their  pretended  miracles  have  been  clofely 
inspected,  and  critically  examined,  they  have  u- 
niformly  been  difcovered  to  be  mere  cheat,  and 
impofture.  The  man  of  fin  is  to  be  known  by 
lying  wonders.  The  pretence  of  miraculous 
powers  is  a  mark  of  Antichrift.  Many  of  the 
Romrih  writers  defcribe  with  much  pomp  of  lan- 
guage the  number  and  greatnefs  of  their  mira- 
cles. St.  Paul  fpeaking  of  Antichrift,  fays,  E- 
ven  him  whofe  coming  is  after  the  working  of  Satan, 
with  all  power,  andfigns,  and  lying  wonders,  and 
with  all  deceivablenefs  of  unrighteoufnefs.  Lying 
wonders — fictitious  miracles  chara&erife  the  fu- 
perdition  of  the  Romifh  Church. 

The  immediate  infpiration  of  the  holy  Ghoft 
ceafed,  when  the  canon  of  fcripture  wras  clofed. 
But  it  is  generally  believed  that  the  power  of 
working  miracles  was  continued  fome  longer, 
and  gradually  was  withheld,  till  at  length,  in  the 
age,  or  age  but  one  next  to  the  Apoftles,  it  was 
wholly  withdrawn  from  the  Church,  as  unne- 
ceffary.  It  is  the  general  opinion  that  the  age. 
of  miracles  ended  next,  or  next  but  one  after 
the  Apoftolic  age.  It  is  impoflible  however  from 
ecclefiaftical  hiftory,  to  determine  precifely  the 
very  point  of  time,  when  the  power  of  working 
figns  and  wonders  ceafed.  But  from  the  argu- 
ments above  alledged,  it  feems  that  divine  inspi- 
ration ended  when  the  fcripture  was  compleated. 
I  make  a  diftin&ion  between  divine  immediate 
infpiration,  and  the  other  extraordinary  gifts  of 
the  holy  Ghoft.  And  fuch  a  diftinclion,  it  is  ap- 
prehended, is  founded  in  reafon*    It  might  be 


3^7 

necefTary  that  the  one  mould  be  continued  lon- 
ger than  the  other.  The  general  opinion  is  well 
expreiled  by  a  juftiy  celebrated  ecclefiaftical  hif- 
torian,  who  refers  to  feveral  learned  authors,  as 
witneiles.  "  It  is  eafier,  fays  he,  to  conceive 
than  to  exprefs,  how  much,  the  miraculous' 
powers,  and  extraordinary  gifts,  which  were  dis- 
played in  the  miniftry  of  the  firft  heralds  of  the 
Goipel,  contributed  to  enlarge  the  bounds  of 
the  Church.  Thefe  gifts,  however,  which  were 
given  for  wife  and  important  reafons,  began 
gradually  to  diminifh  in  proportion,  as  the  rea- 
fons ceafed,  for  which  they  were  conferred. 
And  accordingly  when  almoft  all  nations  were 
enlightened  with  the  truth,  and  the  number  of 
chriilian  Churches  increafed  daily  in  all  places, 
then  the  miraculous  gift  of  tongues  began  grad- 
ually to  decreafe.  It  appears,  at  the  fame  time, 
from  unexceptionable  teftimonies,  that  the  other 
extraordinary  gifts,  with  which  the  omnipotence 
and  wifdom  of  the  Moft  High  had  fo  richly  en- 
dowed the  riling  Church,  were  in  feveral  places 
continued,  during  this,"  the  age  next  after  the 
Apoftles*  And  perhaps  we  may,  upon  fufficient 
teftimony,  believe  that  miraculous  powers  were 
not  wholly  withdrawn  from  the  Church  till,  in 
the  third  Century,  though  it  was  feldom,  indeed, 
that  any  were  enabled  to  perform  miracles,  in 
this  age. — With  refpect  to  the  miraculous  Crofs, 
as  it  is  called,  which  the  Emperor  Conflantine 
folemnly  declared  he  had  feen  in  the  air,  about 
noon,  I  cannot  believe  that  God,  interpofed  by 
fuch  a  ftupendous  miracle  to  eftablifh  the  wave- 
ring faith  of  the  Emperor I  join   in  opinioa 

with  thofe  who  confider  this  famous  Crofs  as  a 
vifion  prefented  to  the  Emperor  in  a  dream,  with 
the  remarkable  infcription,  hac  vice*  that  is,  in 
ibis  Conquer 


388 

The  second  thing  propofcd,  was  to  invali- 
date the  objections  which  may  be  made  on  this 
fubject. ----There  is  but  one  thing  which  can  be 
feid  to  favour  the  idea  that  Christians  and  Chrif- 
tian  Minifiers  are  endowed,  in  the  ordinary  ages 
of  the  Gofpel,  with  divine  infpiration,  and  the 
immediate  miraculous  teachings  of  the  holy 
Ghoft,  and  that  is,  thefe  are  often  mentioned  in 
the  word  of  God.  Pretenders  to  immediate  infpi* 
ration  and  a  heavenly  call,  in  an  extraordinary 
manner,  as  the  Apoflles  and  fir  ft  heralds  of  the 
Gofpel  had,  keep  themfelves  in  countenance., 
and  deceive  themfelves  by  applying  all  the  prom- 
ises, which  were  peculiar  to  tbefe9  to  themfelves.. 
There  are,  we  know,  many  texts  of  fcripture 
which  fpeak  of  a  'miraculous  faith — of  direct  in- 
fpiration— and  of  other  extraordinary  fpiriiual 
gifts*  Thefe  we  contend,  and  for  the  reafons 
and  arguments  adduced  and  illuftrated  in  this 
difcourfe,  were  peculiar  to  the  Apoflles,  and 
Ghriftians  in  the  Apoftolic,  and  next  ages,-*-* 
When  Jefus  Chfift,  rirft  opened  his  Gofpel- king- 
dom-  he  endowed  his  difciples  with  the  power  ol 
working  miracles.  As  ye  goy  fays  he,  preachy 
faying  the  kingdom  of  heaven  is  at  hand — heal  the 
Jick — cleanfe  the  lepers — raife  the  dead— c aft  rat 
devils — -freely  ye  have  received,  freely  give. — But 
in  procefs  of  time  thefe  miraculous  powers,  as 
it  would  be  natural  to  expect,  confidering  what 
human  nature  is,  and  always  has  been,  were 
grofsly  perverted  to  mercenary  and  felfifh  purpo- 
ses. Simon  the  forcerer  wanted  to  purchafe 
them  with  money,  in  the  Apof lie's  day,  that  he 
might  agrandize  hinifelf,  and  make  gain.  And 
in  about  an  age  after  this,  they  were  actually 
made  merchandize  of,  if  credit  may  be  given  to 
the  moil  refpectable  witneffes,— Chrift  told  his 


sty 

mfpired  Apoftles  that  they  had  no  need  of  ftudy 
— that  the  holy  Ghoft,  by  its  movings  on  their 
fouls,  would  impart  to  them  what  they  fhould 
deliver,  or  preach,  and  efpecially  when  arraign- 
ed before  civil  magiftrates.     But  when  they,  con- 
tinues the  Redeemer,^//  deliver  you  up,   take 
no   thought,  how  or  what  ye  Jhall  /peak,  for  it 
Jhall  be  given  to  you,  in  that  very  hour,  what  ye 
Jhall  /peak.     For  it  is  not  ye  that  /peak,  but  the 
fpirit  of  your  father  which  fpeaketh   in  you. — 
Again,   But   when   they  Jhall  lead  you,  and  de- 
liver you  up,  take  no  thought  before  hand  what 
ye  Jhall  fpeak  ;    neither  do  ye  premeditate  :    but 
whatfoever  Jhall  be  given  you  in  that  hour,  that 
fpeak  ye  :  for  it  is  not  ye  that  fpeak,  but   the  holy 
Ghoft.   This  promife  hath  no  reference,  not  even 
the  remoteft,  to  Minifters  of  the  Gofpel,  in  the 
ordinary  ages  of  Chriflianity,  but  was   fpoken 
immediately  to  the  fpecial  difciples  or  Apoftles  of 
our  Lord.     To  them    therefore  it  belongs,  and 
to  no  others.     They  were,  on  particular   occa- 
fions,  immediately  fupplied  from  the  holy  Ghoft, 
both  with  words  and  thoughts.     They  therefore 
were  forbidden  to  take  thought  before  hand,  or 
to  ftudy,   and  premeditate.     Premeditation   or 
ftudy     was    altogether    unneceffary   for  them. 
The  fpirit  of  God  immediately  gave   them  the 
matter  to  be  fpoken,  and  the  language  in  which 
it  was  to  be  fpoken.     For  minifters  of  the   blef- 
fed  Jefus,  or  private  Chriftians  to  take  this  pio- 
mife  to  themfelves  in  the  ordinary  ages   of  the 
Gofpel  is  an  awful   perverfion  of  fcripture — is 
prefumption — is  meddling  with  that,  to  which 
they  have  no   right.     The  great   reafons   why 
they  are  not  thus  infpired,  or  why  they  have  no 
intereft  in  this  promife,  have  been  largely  confid- 
ered  in  this  difcourfe  :  and,  I  truft,   made  clear 
to  all,  who  have  eyes  to  fee,  or  ears  to  hear. — 


A  miraculous  faith  is  fpokcn  of,  in  thefe 
two  following  parages.     An d  the  Lord/aid,  if  ye 

I  faith  as  a  grain  of  muftard'feed,  ye  might  fay 
unto,  this  fcamirwiree*  he  thou  plucked  up  by  tht 
rooty  and  be  thou  planted  in  the  midfl '  of  the  fea  ; 
and  iijbouhh  obey  you.— -And  though,  fays  the  A- 
poftle  Paul,  /  have  all  faith  ,fo  that  I  could  remove 
n&ins*  This  kind  of  faith  was  peculiar  to 
•the  Apoftles,  and  Chriftians  in  the  firft  ages. 
A  faith  of  miracles  is  totally  different  from  a  fa- 
ying Gofpel-faith.  If  we  make  them  one  and 
the  fame,  we  confound  two  things  which  are 
wholly  different,  contradict  the  fcripture,  and 
ihew  our  own  ignorance.  If  we  would  rightly 
underftand,  and  not  pervert  fcripture  to  our  own 
deft  ruction,  as.  many  do,  we  muff  look  at  theoc- 
cafion,  connexion,  the  perfons  of  whom,  or  to 
whom  the  words  are  fpoken,or  the  promife  made. 
The  root  of  ahnoft  all  delufions,  and  pretences 
to  immediate  infpiration,  or  miraculous  teach- 
ings and  gifts  is,  perfons  now  apply  to  them- 
felves,  what  was  only  true  of,  or  applicable  to 
the  Apoftles,  and  primitive  Chriftians  ;  or 
Chriftians  in  the  age  of  the  Apoftles.  This  raif- 
application  of  fcripture  has  been  a  fruitful  fource 
of  error  and  mifchief  in  religion.  ■ 

Having  removed  the  objections  which  might 
©ccur  on  this  fubjeft,  I  fhall  add  a  caution  or 
two,  which  all  ought  to  remember. 

i  illy.  And  we  ought  always  to  beware  of  ta- 
king fcripture  contrary  to  its  intention,  and  ma- 
king it  fpeak  any  thing  we  pleafe  ;  and  never 
confound  the  f artel if ying  grace,  with  the  extracr- 
dinary  gifts  and  miraculous  powers  of  the  holy 
Ghoft.  The  graces  of  the  fpirit,  and  the  gifts  of 
the  fpirit  are   altogether   different — there  were 


59* 

the  gifts  in  the  Apoftolic  days,  where  there  were 
not  the  graces,  or  a  holy  heart  and  holy  life-.  And 
in  the  ordinary  ages  of  the  Goipel,  there  may 
be  the  common  gifts  of  the  fpirit,  where  there  are 
no  fpi  ritual  and  holy  tempers  of  heart.  Gifts 
are  highly  to  be  valued — are  not  to  lift  up  the 
poffetlor  of  them,  with  fpiritual  pride  ;  but 
are  imparted  for  the  good  of  the  Church.  But 
the  bejl  gifts  are  far  fhort  of  the  leail  fpark  of 
far,  clifying  grace. 

sdly.  Be  cautioned  about  your  notions  of  a 
Gofpel-Minifler,  and  his  qualifications.  He 
is  not  qualified  for  the  office  and  duty  or  work, 
by  any  miraculous  gifts  or  immediate  infpiration. 
Jsfone  can  pretend  to  this  except  from  ignorance 
-—or  pride — or  felf-conceit— -or  delufion. 

3dly.  Stand  in  horror  at  the  bare  idea  of  a- 
ny  one  pretending  to  any  guide  in  religion  fupe- 
rior  to  the  word  of  God  ;  or  laying  claim  to  mi- 
raculous gifts  and  infpiration. — Bid  him  who 
pretend  this,  to  prove  his  pretence  by  the  necef- 
fary  arguments — actually  working  mira- 
cles : — or  retire  in  hade  from  him  as  a  delu- 
ded man,  or  bafe  impolter And  then  if  any 

manfhallfay  to  you  lo  !  here  is  Chrifl  :  or  lo  !  he 
is  there  ;  believe  him  not. — Forfalfe  Chrifis,  and 
falfe prophets  Jhall  rife,  and  fhallfiow  figns  and. 
wonders  tofeduce  if  it  were  poffible  even  the  elecl. 

A  very  brief  improvement  will  conclude  the 
difcourfe. 

Hence  learn  the  duty  of  trying  the  fpirits. 
Beloved,  believe  not  every  fpirit  ;  but  try  the  fpir- 
its whether  they  are  of  God  ;  becaufe  many  falfe 
prophets  are  gone  out  intothe  world.  What  friend- 
ly advice  is  this  1  How  abfolutely  neceSary  : 


392 

Try  them.  Try  all  who  pretend  to  come  with 
a  new  religion — a  new  faith — a  new  order,  who 
profefs  to  be  immediately  infpired  of  God,  Such 
there  have  been  in  all  ages.  To  the  law  and 
Teftimony  :  here  is  your  rule — a  certain  rule — 
an  infallible  rule— a  rule  which  can  never 
change.     Be  always   armed  againft   impofture. 

Again Learn  hence  the  danger  of  enthufiafm 

or  impulfes,  vifions  and  impreflions  on  the  mind 
of  an  extraordinary  kind.  We  are  all  liable  to 
be  deceived  by  them.  Many  have  been  to  their 
ruin.  We  may  be.  There  is  fomething  ftrange 
fomething  unaccountable  in  human  nature  that 
falls  in  with  what  claims  to  come  from  the  God 
of  all  grace,  as  a  fpecial  communication,  or  di- 
rection. No  man  can  tell  what  fanaticifm,  or  a 
heated  imagination,  or  an  erroneous  confcience 
will  do.  We  may  all  be  given  up  to  believe  a 
lie — flrong  delufion  may  be  fent  upon  us.  We 
may  be  amazingly  confident  in  error.  Fanat- 
icifm may  be  called  a  kind  of  religious  delirium. 
While  then  you  are  under  advantages  to  form 
your  religious  fentiments,  be  anxious  to  do  it,  on 
the  fubjed  now  difcufled — and  the  Chriftian  fyf- 

tem  in  general. May  the  good  fpirit  of  God 

tead  us  into  the  truth  as  it  is  in  Jefus.  Amen. 


i  -c?-"*^ -<;>-> -*:?-•  <Z  • .-  •  j>-  vj?-.  <p-  ^#^1^-1  -tf>- -^>-i --^-> -<p-^  <<>-■ . 

-  >-c£>  Mi*-  <-£/*-'-£'-•  H^  -6^  "-^"  -*^"  -O"  ^^  -<i^  --<^~  -v^"  — <T"  >-£>-  !_£?   m6*-.w<?-  ^>  >-*-  «-^-  > 


DISCOURSE     XIX. 


Sinless  perfection  unattainable  in  this  Life. 

i     JOHN     i.  8. 

If  we  fay  that  we  have  nofin^  we  deceive  our/elves^ 
and  the  truth  is  not  in  us. 

THE  great  foundation-principles  of  the  Chris- 
tian Religion  are  fo  plain  in  themfelves, 
that  it  would  be  natural  to  conclude,  that  none 
who  admit  its  reality,  could  be  found  who  mould 
be  able  either  to  controvert  or  deny  them.  For 
the  principles  of  Chriftian  doctrine,  which  are 
really  necerTary  to  falvation,  are  not  only  few 
in  number,  but  moft  clearly  revealed,  and  re- 
peatedly urged.  To  thefe  the  Apoftle  refers 
when  he  fays.  — For  when  for  the  time  ye  ought 
io  be  teachers ,  ye  have  need  that  one  teach  you  again 
which  be  thejirft  principles  of  the  Oracles  of  God, 
Thefe  firjl  principles  of  the  Oracles  of  God  are  the 
truths,  which  are  obvioufiy  eflential  to  the  very 
exiftence  of  all  Religion.  There  are,  according 
to  the  Apoftle,  what  may  be  termed  with  ftricl: 
propriety  thejirft  principles  of  the  Oracles  of 
God.  Thefe  may  be  eafily  comprehended  by 
all,  who  pay  any  due  attention  to  the  impor- 
tant fubjeft  of  Religion. — Every  art  indeed  or 
A  a  a 


394 

fcience  has,  and  muft  of  neceflity  have  what  may 
be  pertinently  termed  firft  principles ,  on  which 
all  the  reft  are  built,  and  from  which  they  flow. 
Thefe  muft  be  clearly  understood,  before  we  can 
arrive  at  any  considerable  degree  of  excellence* 
No  where  is  this  more  eminently  the  cafe,  than 
in  the  fcience  of  Religion,  the  mod  valuable  and 
interesting  of  all  the  fubjects,  to  which  mankind 
ever  paid  their  attention,  or  which  they  were 
ever  called,  in  duty,  to  examine.  But  on  no 
fubject,  however,  through  the  depravation  of  the 
moral  powers  of  the  foul,  are  they  fo  liable  to 
fall  into  pernicious  errors.  Such,  it  is  concei- 
ved, is  the  notion  that  afnlefs  perfection  is  at- 
tainable in  the  prefent  Rate  of  being. 

The  words  now  read,  and  felecled  for  pre- 
fent meditation,  mod  exprefsly  declare  that  no 
one  fince  the  fall  ever  reached,  or  can  in 
this  life  reach  fuch  a  itate,  in  which  he  can  with 
truth  fay,  that  he  commits  no  fin  in  thought, 
word,  or  deed.  If  we  fay  that  we  have  nofin9 
we  deceive  ourf elves  and  the  truth  is  not  in  us.  To 
fay  that  we  have  no  fin,  is  to  fay  that  we  do  not 
offend  in  heart  or  conduct  againft  God  or  his 
law ;  againft  the  Saviour  of  the  world  or  his 
Gofpel  \  againft  the  laws  of  fobriety  and  moral- 
ity ;  againft  our  duty  to  our  neighbour  or  our- 
felves.  To  fay  that  we  have  no  fin,  is  to  fay  that 
we  are  entirely  free  from  any  remains  of  cor- 
rupt nature,  any  evil  paflion  or  propenfity,  and 
totally  pure  as  the  angels  of  God  in  heaven,  ac- 
cording to  the  meafure  of  our  rational  powers 
and  faculties. — Now  if  we  fay  this,  we  deceive 
curfelves  and  the  truth  is  not  in  us.  Being 
puffed  up  with  fpiritual  pride  we  are  deluded 
by  our  own  vain  imaginations,  and  the  truth  is 
not  in  us*    We  are  ignorant  of  the  true  doftrine^ 


395 

of  tfce  Gofpel.  We  are  building  up  ourfelves 
with  a  hope,  which  will  mock  and  difappoint  us, 
in  the  end  ;  and  when  Eternity  fhall  open  upon 
us,  we  fhall  find  we  were  far  off  indeed  from  iin- 
lefs  perfection. 

The  Apoftle,  in  the  foregoing  verfes,  having 
faid  that  God  is  lights  that  is,  a  perfectly  holy  and 
happy  Being,  affures  us  that  we  cannot  have  fel- 
lowship with  him,  if  we  walk  in  darknefs  ; — and 
that  in  order  to  have  communion  with  God,  and 
an  interefl  in  the  all-cleanfing  blood  of  Jefus 
Chrifl,  we  mud  walk  in  the  light,  the  light  of 
truth  and  duty.  This  then  is  the  meffage  which 
we  have  heard  of  him,  and  declare  unto  you,  that 
God  is  light,  and  in  him  is  no  darknefs  at  all.  If  we 
fay  that  we  have  fellow/hip  with  him  and  walk  in 
darknefs,  we  lie  and  do  not  the  truth.  But  ifws 
walk  in  the  light,  as  he  is  in  the  light,  we  have  feU 
lowjhip  one  with  another,  and  the  blood  of  Jefus 
Chrifl,  his fon,  clean feth  us  from  all  fin.  But  left 
this  exprefiion,  clean]  eth  us  from  all  fin,  fhould  be 
perverted,  he  adds,  if  we  fay  we  have  no  fin,  we 
deceive  ourfelves,  and  the  truth  is  not  in  us.  The 
blood  of  Jefus  Chrifl  cleanfeth  us  from  all  fin, 
as  it  wholly  expiates  or  wafhes  away  the  guilt  of 
fin.  The  good  man  is  juftified  from  all  fin,  but 
he  is  fanclified  but  in  part. — The  completenefs  of 
our  juftified  ftate,  as  Chriftians,  is  urged  in  the 
next  verfe.  If  we  confefs  our  fins,  he  is  faithful 
andju/i  to  forgive  us  our  fins,  and  to  cleanfe  us 
from  all  unrighteoufnefs.  But  leafl  this  phrafe, 
cleanfing  us  from  all  unrighteoufnefs,  mould  be  mif- 
underflood  or  mifapplied,  he  immediately  fub- 
joins,  you  are  not  to  conceive  that  you,  when 
freely  and  fully  pardoned,  have  no  remaining 
fm  in  your  hearts  :  If  we  fay  that  we  have  not 
finned r  wc  make  him  a  liar,  and  his  word  is  not  in  its* 


396 

His  word  is  net  hi  us.     We  knew  nothing  of  di- 
vine truth  as  we  ought  to  know. 

After  thus  introducing  and  opening  the 
words— what  is  propofed 

I.  Is  to  prove  from  fcripture,  reafon,  and  ex- 
perience thatfinlefs  perfection  is  net  attainable  in 
this  world.- — — — And— — 

II.  Then,  fome  objections  will  be  obviated, 

I.  The  firft  thing  intended  is  to  offer  the  ar- 
guments from  fcripture,  reafon,  and  experience, 
to  prove  that  finlefs  perfection  is  not  attainable 
in  this  life.- — 

We  mould  naturally  conclude  that  no  perfon, 
in  his  right  mind,  could  believe  that  he  himfelf 
or  others  were  perfect,  wholly  free  from  all  re- 
of  fin,  if  there  were  any  iuffc  views  of  the 


mams 


any  ji 


ftriclnefs  of  the  divine  lav/  entertained.  But 
there  have  been  found  fome,  in  the  various  ages 
of  the  Church,  who  have  profeffed  to  have  arri- 
ved at  the  ft  ate  of  fuch  exalted  gbodnefs  as  to 
be  as  per  feci  and  pure,  according  to  their  na'tnr- 
ral  capacities,  as  the  angels  of  God  in  heaven.— 
But  mod  full  and  exprefs  is  the  word  of  God  in 
declaring,  that  there  is  no  fuch  thing  as  perfec- 
tion in.  grace  in  this  world.  The  pafiages  of 
divine  truth,  which  declare  this,  are  fo  plain, 
that  it  is  aftonilhing  that  any  one,  who  hath  a 
real  belief  in  the  divinity  of  the  fcriptures,  mould 
ever  be  able  to  perfuade  himfelf,  that  finlefs 
perfection  is  among  the  attainments  of  Chris- 
tians in  this  world. — 

The  text,  we  conceive,  is  fo  exprefs  as  to  be 
Incapable  of  being  conitrued  by  the  ingenuity  of 
man?  or  the  arts  of  fophiify,  to  another  paean- 


397 

ing.  A  talent  at  perverting  fcripture,  which 
fome  poflefs  and  delight  to  exercife,  frequently 
iiirprifes  us  with  its  efforts ;  and  that  is  mifap- 
plied  and  diilorted,  which  we  fhould  fuppofe  im- 
poifible  to  be  mifapplied.  If  we  fay  we  have  no 
fin,  we  deceive  ourfelves,  and  the  truth  is  not  in  us* 
To  fay  or  believe  we  have  no  fin,  or  have  attain- 
ed to  a  date  of  perfection  in  Grace,  is  to  impoie 
upon  and  delude  ourfelves  : — and  that  in  a  ve- 
ry high  degree.  We  deceive  ourf elves.  And  not. 
only  fo,  but  t/ie  truth  is  net  in  us.  We  do 
not  fpeak  the  truth,  or  believe  the  truth,  or  know 
the  truth.  We  mifapprehend  the  nature  of 
Chrid's  fpiritual  Religion,  and  its  plained  and 
mod  important  doctrines. — Again,  if  we  fay  we 
have  not  finned,  we  make  him  a  liar,  and  his  word 
is  not  in  us.  Than  this  no  language  can  be  more 
ftrong  or  peremptory.  If  we  fay  we  have  not  fin- 
ned for  any  given  time,  or  never  have  finned,  we 
are  juftly  chargeable  with  imputing  to  the  God 
of  truth  a  falfehood,  and  his  word  is  not  in  us — 
we  are  deflitute  of  a  right  knowledge  of  his  law, 
perfections,  word,  and  will.  If  any  per  fan  fay  he 
hath  not  finned,  fuppofe  for  one  day,  week,  or 
month,  he  makes  God  a  liar,  and  his  divine  word- 
is  not  in  him. — The  Apodle  James  perfectly  a- 
grees  with  the  beloved  difciple  on  this  fubject. 
He  remarks  thus :  For  in  many  things  we  all 
offend — we  oefend  all.  If  this  be  fo,  no  mere 
man  fince  the  fall,  now  is,  has  been,  or  will  be 
finlefsly  holy  in  this  life.  No  man  can  be  found 
who  doth  not  offend  in  many  things.  No  one 
but  daily  doth  break  the  divine  law  in  thought, 
word,  and  deed.  If  any  one  can  be  produced, 
who  does  not  offend  in  many  things,  then  the 
Apoftle  James  does  not  fpeak  true.  His  words 
arc  j  in  many  things  we  offend  all.     To  offend  is 


39* 

to  do  wrong.  All  then  do  wrong  in  many 
things.  St.  Paul  iikevvife  is  rnoft  exprefs  and 
full  in  declaring  that  there  is  no  finlefs  perfec- 
tion on  earth.  His  words  are,  for  we  know  in 
part,  and  we  prophefy  in  part.  But  when  that 
which  is perfeclis  come,  then  that  which  is  in  part 
Jhail  be  done  away, — But  now  we  fee  through  a 
glafs  darkly  ;  but  then  face  to  face,  now  I  know  in 
part  \  but  then  fhall  I  know  even  as  alfo  I  am 
known.  Here  we  are  told  the  prefent  ft  ate  is  an 
imperfect  ftate,  and  that  the  future  in  heaven  is 
a  perfect  ftate,  perfect  in  knowledge,  in  holinefs, 
in  all  that  is  excellent.  The  Apoftle  carefully 
diftinguifhes  the  prefent  and  future  ftate  of  the 
good  man.  On  earth  his  knowledge  is  low, 
fmall,  and  defective  ;  in  heaven  it  will  be  full, 
glorious,  and  perfect. 

In  the  old  Teftament  the  fame  doctrine  is 
explicitly  revealed.  Both  the  old  and  new- 
Teftament  fpeak  one  and  the  fame  doctrine,  and 
both  reft  on  the  fame  divine  authority. — Eccle. 
vii.  20.  For  there  is  not  a  j lift  man  upon  earth 
that  doth  good  andfinneth  not.  Not  one  man  on 
earth  is  there,  who  is  perfect  in  goodnefs.  No 
perfon  is  fo  Ihielded  with  the  armour  of  Virtue, 
as  never  to  tranigrefs  any  moral  rule.  No  one 
perfect  in  piety  and  morality  can  be  produced  or 
ever  could. — For,  2  Chron.  vi.  36,  there  is  n& 
man  which  finneth  ?iot.  How  full  and  pofitive  are 
thefe  words !  Sinlefs  holinefs,  then,  is  never 
found  on  the  earth,  in  a  mere  man,  fince  the  o- 
riginal  defection  from  God.  It  is  a  plant  which 
grows  not  in  thefe  climates  of  fin,  forrow,  and 
pain,  difappointments,  and  burdens.  It  is  only 
found  in  the  peaceful  regions  of  heaven.  I  have 
feen  an  end,  fays  David,  of  all  perfection,  but  thy 
commandment  is  exceeding  broad. — Job  fays,  that 


399 

our  barely  attempting  to  juftify  ourfelves,  and 
only  profeffmg  to  be  perfecl  is  a  full  proof  of  our 
perverfenefs,  and  finful  pride  and  ignorance. 
If  I  juftify  myje/f  my  own  mouth  jh  all  condemn  me  : 
If  1  fay  1  am  perfecl,  it  fiall  alfo  prove  me  per- 
verfe. — Thus  full  is  the  word  of  God  in  decla- 
ring that  finlefs  perfection  is  unattainable  in  this 
life. 

2dly.  We  argue  that  finlefs  perfection  is  un- 
attainable in  this  life,  from  the  purity,  fpirituali- 
ty,  and  extent  of  the  divine  law.  Suppofe  any 
man,  in  his  high  ideas  of  himfelf,  would  pervert 
and  mifconftrue  all  the  plain  and  direct  fcriptures 
now  cited  to  prove  that  finlefs  holinefs  is  not  a- 
mong  the  attainments  of  the  moil  eminently  pi- 
ous and  virtuous  characters,  flill  if  he  had  any 
juft  knowledge  of  the  divine  law,  of  its  ftrictnefs 
— of  its  demands,  and  of  its  fpirituality,  he  could 
not  fo  far  deceive  himfelf  as  to  fay,  he  commits, 
or  has  no  fin.  The  law  of  God  is  holy,  juft', 
and  good.  It  is  exceedingly  broad  or  ftrict.  It 
is,  like  its  glorious  author,  tranfeendantly  excel- 
lent. It  reaches  to  the  inmoft  receffes  of  the 
foul,  to  alt  the  thoughts,  wifhes,  intentions,  pur- 
pofes,  and  motions  of  the  heart,  as  well  as  to 
the  outward  actions  of  the  life.  It  allows  of 
no  evil  defire,  propenfity,  or  irregular  wifh  or 
action.  It  requires  all  holinefs  in  all  kinds  and 
degrees ;  and  expreifed  in  all  proper  ways  to 
God  ; — to  man  ; — to  felf.  It  requires  perfect 
love  to  God  : — perfect  benevolence  to  man  :— 
and  to  all  beings  of  a  moral  nature.  And  this 
love  is  to  be  acted  out,  in  all  its  proper  ways, 
in  exact  meafure,  proportion,  and  perfection. 
It  calls  upon  us  to  be  as  perfect  in  our  meafure 
as  our  father  who  is  in  heaven  is  perfect.  Be 
ye  therefore  perfecl  even  as  your  Father  which  is 
in  heaven  is  perfeel* 


Aoo 


The  law  of  God  cannot  but  be  perfect,  and 
demand  of  us  perfection  ;  full  and  entire  confor- 
mity to  it,  in  heart,  in  word,  in  deed.- Can 

any  one  pretend  to  have  this  perfection  ?  No 
perfon  can  pretend  to  have,  who  hath  any  juft 
fenfe  either  of  himfelf,  or  of  the  pure  nature  and 
ftridtnefs  of  the  divine  law.  He  who  fays  that 
he  conforms  perfectly  to  this  law,  in  heart,  fpeech, 
and  behaviour,  mull  be  confidered  as  ignorant 
of  the  very  nature  and  ftridtnefs  of  the  divine 
law,  and  of  what  perfecl  conformity  to  it  means. 

jdly.  The  nature  of  God  and  his  glorious  at- 
tributes, prove  to  a  demonftration  the  folly  and 
prefumption  of  any  profeffions  of,  or  pretences 
to,  a  perfect  conformity  to  his  will,  and  moral 
glories.  Sinlefs  holinefs  is  being  entirely,  fully, 
and  perfectly  conformed  to  the  divine  will  and 
moral  character  of  God.  It  is  having  no  wrong 
ideas  of  him — his  law — character — attributes — 
\vord — glories — and  ways  :  no  wrong  ideas  of 
Jefus  or  the  Gofpel :  or  of  any  of  its  duties — 
precepts — calls — offers — doctrines — and  ordi- 
nances. And  in  addition  to  all  this  ;  having  a 
full  belief  of,  and  perfect  conformity  in  heart  and 
life  to  them  all.  For  example,  as  high,  and 
exalted,,  and  reverential  thoughts  of  God,  of  his 
majefty  and  glory,  as  we  ought  to  have  :  as 
much  love  to,  fear  and  reverence  of,  truft  in, 
and  dependance  on  God  as  we  ought  to  have  ; 
—as  much  love  to  the  Redeemer,  reliance  on 
his  atonement,  and  gratitude  for  his  grace,  as  we 
ought  to  have.  But,  my  brethren,  who  alas! 
has  a  deep  fenfe  enough  of  fo  much  as  one  duty 
— one  moral  obligation,  one  attribute  of  the  De- 
ity — either  his  wifdom,  power,  omniprefence, 
holinefs,  mercy,  or  grace,  much  more  of  all  ! — 
He  who  fays  he  is  perfect,  or  hath  a  full,   com- 


401 

pletc  and  perfect  conformity  to  God,  to  his  glo- 
rious moral  char  after — to  his  will :  to  his  fon, 
his  Gofpel,  in  heart,  in  life,  in  word,  and  in 
thought,  is  impious  and  profane,  is  prefumptu- 
ous,  and  ignorant  of  the  very  nature  of  duty  and 
the  divine  character. 

4thly.  Again,  the  extreme  deceitfulnefs  of 
the  human  heart,  and  difficulty  of  knowing  it  ful- 
ly, prove  that  finlefs  conformity  to  the  law  of 
God  is  not  among  the  attainments  of  Chriftians 
in  this  life.  If  it  be  true  that  the  heart  is  deceit- 
ful above  all  things  and  defperately  wicked,  it 
will  follow  that  no  mere  man  doth  perfectly  o- 
bey  the  law  of  God  in  this  life,  but  daily  doth 
break  it  in  thought,  word,  and  deed.  But,  fays 
the  prophet  Jeremiah,  the  heart  is  deceitful  above 
all  things  and  defperately  wicked,  who  can  know  it? 
I  the  Lordfearch  the  heart,  I  try  the  reins,  even 
to  give  to  every  man  according  to  his  way,  and  ac- 
cording to  the  fruit  of  his  doing. — Under  a  fenfe 
of  the  difficulty  and  impoflibility  of  fully  know- 
ing all  our  fecret  fins  :  David  cries  out,  who  can 
underjlandjlis  errors,  cleanfe  thou  me  from  fecret 
faults.  Does  any  one  perfectly  understand  all 
his  errors : — all  his  fecret  faults  : — all  the  de- 
ceitfulnefs and  defperate  wickednefs  of  his  own 
heart  ?  If  fo,  the  word  of  God  is  not  true. 
What  vanity,  what  prefumption,  what  fpiritual 
pride,  and  ignorance  to  pretend  to  know  all  the 
windings,  and  turnings,  and  deep  iniquity  of  the 
human  heart — and  all  one's  own  moft  hidden 
fins ;  and  to  be  perfectly  free  from  all  evil  in 
heart,  and  life,  in  conduct  and  paflions  !  Who 
dare  fay  he  has  fully  explored  the  deep  myfte- 
ries  of  iniquity — the  plague  of  his  own  heart  ? 
B  bb 


402 

—And  that  he  has  as  great  a  fenfe  of  the  evil  of 
fin,  as  he  ought  to  have  ? 

5thly.  A  further  argument  to  prove  that 
finlefs  perfection  is  unattainable  m  this  life,  is 
that  it  would  render  null  and  void,  fome  of  the 
duties  and  exercifes,  in  which  the  effence  of  pi- 
ety and  godlinefs  confifts.  He  who  is  perfect, 
mult  fay,  if  felf-confiitent,  that  he  knows  all  du- 
ty, every  duty,  the  whole  extent  of  duty  in  all 
conditions,  in  all  circumftances  whatever.  He 
mud  alfo  fully  know  all  doctrines,  all  divine  or- 
dinances :  that  he  has,  a  full  and  perfect  fenfe 
of  every  moral,  fociai,  relative,  and  religious  tie  ;. 
and  lives  up  completely  and  perfectly  to  them 
all.  With  him  is  no  defect,  not  even  the  fmal- 
left,  in  piety  or  morality.  There  is  no  omiflion  of 
duty.  There  is  no  want  of  fervour  and  finceri-. 
ly.  There  is  no  deficiency  in  faith,  in  repent- 
ance, in  Godly  forrow  for  fin,  in  hope,  in  Char- 
ity, in  meeknefs,  in  humility,  in  benevolence,  in 
alms,  in  juflice.  There  is  no  corner  of  the 
heart  but  what  is  completely  purged  of  all  deceit, 
malice,  ^nvy  and  hypocrify. — We  iliay  add, — » 
further,  if  we  have  no  fin,  we  need  no  pardon, 
no  repentance,  no  Saviour  to  wafh  away  prefent 
guilt,  no  prayer  to  God  to  keep  us  at  prefent 
from  Satan's  devices.  If  we  have  no  fin  in 
thought,  word,  and  deed,  we  can  have  no  mour- 
ning over  fin  at  prefent,  and  need  not  feek  for 
renewed  forgivenefs.  But  our  bleffed  Mailer 
has  taught  us  to  pray— -forgive  us  our  debts,  as 
we  forgive  our  debtors.  But  if  we  have  no  fin, 
we  have  no  debts  to  be  forgiven.  The  perfectly 
righteous  need  no  repentance.  They  may  be 
forry  that  they  were  once  fmners,  but  not  that 
they  are  now  vile  and  unworthy.     But  the  far- 


403 

rijices  of  God  are  a  broken  and  cent  rite  heart  ;  a 
broken  and  a  contrite  fpirit,  0  God  thou  wilt  not 
defpife.  If  we  have  no  fin,  we  can  offer  no  fuch 
facrifices.  The  man  who  is  fmlefsly  holy  may 
fay,  "  I  was  once  a  finner,  but  I  am  not  a  fmner 
"  now.  I  could  once  fay  God  be  merciful  to 
"  me  a  finner  ;  but  now  I  can  fay,  God  be 
"  thanked,  I  am  not  as  other  men  are,  I  have 
"  no  fin."  What  impiety,  what  infufferable 
fpiritual  pride  in  this  language  !  And  before  any 
one  can  feel  thus,  he  muft  be  deftitute  of  all  hu- 
mility, felf-abafement,  and  juft  fenfe  of  God, 
and  of  himfelf.— — 

6thly.  A  pretence  to  fmlefs  perfection  is 
contrary  to  the  experience  of  faints  recorded  in 
fcripture.  The  faith  of  aflurance  is  attainable 
in  this  life.  But  this  is  a  very  different  thing 
from  perfe&ion  in  grace.  The  good  man  in  the 
exercife  of  grace  is  afraid  of  being  deceived,  of 
miftaking  the  nature  of  religion.  He  fees  fo 
much  remaining  fin,  fo  much  depravity,  want 
of  more  ardent  love  to  God,  fo  many  failings  in 
duty,  that  he  wonders  how  God  can  pardon  him. 
He  feels  that  he  is  the  chief  of  finners,  unworthy 
even  to  ftand  before  God,  and  that  his  holiefl  du- 
ties need  to  be  fprinkled  afrefh  with  the  all-a- 
toning blood  of  Jefus,  and  that  he  deferves  to 
perifh  in  his  fins  unpitied.  He  feels  his  own  un- 
worthinefs  of  eternal  life. — < — The  more  grace 
any  one  has,  the  more  he  wiflies  it  to  be  encreaf- 
ed.  He  hungers  and  thirfts  after  righteoufnefs 
more  and  more.  From  day  to  day,  he  fees  more 
and  more  of  his  fins,  their  number,  their  feveral 
aggravations,  and  the  extent  of  the  divine  law. 
He  never  thinks  that  he  hath  done  enough  for 
God  and  religion,  or  can  do  enough,  or  now  does 


4°4 

enough.  He  rejoices,  if  he  may  be  honoured, 
though  it  be  only  as  the  fmalleit  means,  of  ad- 
vancing the  caufe  of  God  in  the  world,  even  at 
the  rifk  of  his  own  reputation,  or  the  fcoifs  of 
impiety.  He  knows  that  he  is  bound  to  love 
God  with  all  his  heart,  with  all  his  flrength,  with 
all  his  foul ;  and  his  neighbour  as  himfelf ;  and 
to  be  wholly  conformed  to  the  divine  will,  and 
duty :  to  worfhip  God  with  all  the  ardor,  puri- 
ty, and  fmcerity  of  which  his  nature  is  capable. 

So  far  from  having  attained  perfection,  thofe 
who  have  the  moft  grace  and  the  deepefl  experi- 
ence of  religion,  have  innumerable  fins  daily  to 
confefs,  many  failings  and  deficiencies  in  duty, 
cold  and  dead  frames,  and  much  remaining  cor- 
ruption over  which  to  mourn,  and  of  which  to 
repent.  And  the  more  holy  any  are,  the  more 
humble  will  they  be,  the  more  fenfible  of  their 
fins,  of  their  hypocrify,  their  want  of  faith,  of 
love,  of  hope,  and  of  every  grace  ;  and  of  courfe 
the  more  ready  will  they  be  to  cry  out  as  St.  Paul 
did,  0  wretched  man  that  I  am  who  floall  deliver 
me  from  this  body  of  death  !  So  eminent  a  Chrif. 
tian  as  St.  Paul  was,  utterly  discarded  the  notion 
of  finlefs  holinefs  being  among  his  attainments. 
And  it  is  a  common  opinion  that  this  remarkable 
man  had  made  higher  advances  in  holinefs,  and 
really  felt  more  of  the  power  of  Religion  than  a- 
ny  one  that  ever  lived, or  was  ever  received  to  hea- 
ven from  this  Apoftate  world.  He  fays,  Not  as 
though  I  had  already  attained \  either  were  already 
perfecl :  but  I  follow  after,  if  that  I  may  apprehend, 
that  for  which  lalfo  am  apprehended :  but  this  one 
thing  I  do,  forgetting  the  things  that  are  behind, 
and  reaching  forth  towards  thofe  things  that  are  be- 
fore,    J prejfs  towards  the  mark  for  the  prize  of  the 


m 


4^5 

h-  calling  of  God  in  Chrift  Jefus.  If  fo  holy 
a  man  and  diftinguifhed  an  Apoftle,  if  the  belt 
Chriitian  that  ever  was,  peremptorily  affert  that 
he  hath  not  reached  to  perfection,  though  it  were 
the  mark  which  he  had  fet  before  him,  what  pre- 
emption in  any  to  pretend  to  furpafs  him,  and 
to  have  attained  it !  He  fays  of  himfelf,  what  in- 
deed is  true  of  all  good  men.  For  we  know  that 
the  law  is  fpiritual,  but  I  am  carnal  fold  under  fin. 
For  that  which  I  do,  I  allow  not  ;  for  what  I  would, 
that  do  I  not ;  but  what  I  hate  that  do  L  I  find 
then  a  lazv  that  when  I  would  do  good,  evil  is  pref 
ent  with  me.  0  wretched  man  that  Jam,  who  f jail 
deliver  me  from  the  body  of  this  death  I  Here  is  re- 
maining fin  in  St.  Paul.  There  is,  with  refpeft 
to  him  no  fuch  thing  as  entire  freedom  from  it. 
He  mourns  over  it.  He  cries  out  in  bitternefs 
to  be  freed  from  it.  There  was  a  time,  indeed, 
when  he  thought  he  was  perfect,  but  that  was  in 
his  ignorant  pharifaical  (late.  Circumcifed,  fays 
he,  the  eighth  day,  of  the  flock  of  Jfrael,  of  the  tribe 
of  Benjamin,  an  Hebrew  of  the  Hebrews  ;  as  touch- 
ing  the  law  a  pharifee.  Concerning  zeal,  perfec- 
ting the  Church',  touching  the  righteoufnefs  of  the 
law,  blamelefs.  But  after  he  was  converted  to 
chriltianity,  he  faw  and  bewailed  his  imperfec- 
tions and  remaining  fin.  When  he  thought  he 
was  perfetl,  he  was  a  poor  deluded,  felf-boafling, 
and  felf-righteous  Pharifee. — In  the  pharifee  who 
went  up  to  the  temple  to  pray,  we  have  an  m- 
ftance  of  a  man  who  thought  himfelf  perfetl. 
But  our  Lord  thought  very  differently  of  him. 
He  was  a  fmgular  mftance  of  a  felf-righteous  fpir- 
it.  Two  men  went  up  into  the  temple  to  pray  ;  the. 
one  a  pharifee  and  the  other  a  publican.- — The  phar- 
ifee flood  and  prayed  thus  with  himfelf,  God  1  thank 
thee,  that  I  am  not  as  other  men  are,  extortioners, 


406 

unjufti  adulterers,  or  even  as  this  publican.  Jfcift 
twice  in  the  week,  I  give  tythes  of  all  that  I  pojfefs. 
And  the  publican  flood  afar  off,  and  would  not  ffi 
much  as  lift  up  his  eyes  to  heaven,  but  fmote  upon  hit 
breajl,  faying  God  be  merciful  tv  me  a /inner.  Here 
was  a  man  boafting  of  his  perfection :  and  anoth- 
er who  faw,  felt,  and  confeffed  his  fmfulnefs. 
God  be  merciful  to  me  a  /inner.  Perfons  of  the 
mod  knowledge,  longed  (landing  and  deepeft  ex- 
perience in  Religion,  are  the  fartheft  from  fup- 
pofing  that  they  are  perfecl.*- 

To  all  thefe  arguments  to  difprove  the  doc- 
trine of  the  attainablenefs  of  fmlefs  perfection  in 
this  life,  it  may  be  proper  to  add  all  the  Pro- 
testant PUBLIC  CONFESSIONS  OF  FAITH,  whol- 
ly difavow  the  idea.  It  would  be  tedious  to  men- 
tion them  all. — As  a  fpecimen,  we  appeal  to  the 
morter  catechifm  of  the  Aflembly  of  Divines  at 
Weitminfter  convened,  to  draw  up  a  concife 
confession  of  faith.  In  anfwer  to  this  quef- 
tion  "  is  any  man  able  in  this  life,  perfectly  to 
keep  the  commandments  of  God  ? — They  judi- 
cioufly  and  fcripturally  reply  :  "  no  mere  man 
fmce  the  fall  is  able  perfectly  to  keep  the  com- 
mandments of  God,  but  daily  doth  break  them 
in  thought,  word,  and  deed."— I  mail  clofe  this 
branch  of  the  fubjed  with  the  words  of  Mr. 
Mafon. 

"  It  is  very  extraordinary,  fays  he,  that  this 
Cnlefs  perfection  is  pretended  to  by  perfons 
among  whom  we  mould  lead  of  all  exped  to 
find  it  ;  perfons  of  low,  narrow,  contracted 
minds  ;  who  difcover  very  little  of  the  genuine 
fpirit  of  the  Gofpel,  humility,  meeknefs,  and 
charity  ;  and  feem  never  once  to  fufpecl:  thenv 
felves  capable  of  anyfuch  thing  as  fpirit  ual  pride, 


4*7 

falfe  zeal,  arid  hean-delufion.—But  thefe  pre- 
tences to  finlefs  holinefs  carry  in  them  fo  much 
ignorance,  rafhnefs,  prefumption,  and  fecret  pride 
that  they  contradict  themfelves,  and  evidently 
demonftrate  the  faliehood  of  what  they  affert  ; 
unlefs  it  can  be  proved,  that  there  is  nothing 
finful  in  thofe  forementiontd  principles  and  di£ 
pofitions,  from  whence  they  evidently  fpring. — 
So  that  he  who  fays  be  has  no  fin,  not  only  ma- 
keth  God,  but  maketh  himfelf  a  liar.  And  fuch 
a  palpable  extravagance  as  this,  mud  needs  throw 
a  great  difcredit  and  ftrong  fufpicion  upon  any 
that  efpoufe  it." 

II.  The  fecond  thing  propofed,  was  to  remove 
fome  objections  or  cavils,  which  have  been  raif- 
ed  on  this  fubjecl. — The  obje&or  does  not  fail  to 
remind  us  that  the  fcripture  often  fpeaks  of,  or 
mentions  the  words,  Perfect  and  Perfection.  In 
reply  we  grant  it,  and  remark  that  it  ufes  them 
in  three  fenfes  ;  or  that  there  are  three  forts  of 
perfection — abfolute,  indefeclivey  and  relative  or 
moral.  The firjl  is  peculiar  to  God,  the  fecond 
to  angels  and  faints  in  heaven,  and  the  third  is 
pofTefTed  by  good  men  on  earth. — How  unfoun- 
ded all  claims  to  the  fecond  fort  of  perfection,  that 
is,  finlefs  nolinefs,  are,  we  have  largely  confide- 
red.  The  third  or  laft  kind  of  perfection,  ufu- 
aliy  termed  relative  or  moral,  is  a  gracious  fincer- 
ity.  And  this  is  all  the  perfection  attainable  in 
this  prefent  world.  The  faith  of  amiranceis  the 
higheft  attainment  of  chriflians  on  earth.  And 
but  few  comparatively  ever  arrive  at  this.  How 
happy  thofe  who  have !  To  attain  this,  every  ex- 
ertion mould  be  made. — In  the  laft  fenfe  of  the 
word  perfeel  or  perfection,  good  men  in  fcripture 
are  faid  to  be  perfect ;  that  is,  fiacere  upright 


40$ 

men,  free  from  hypocrify*  Thus  Job  and  others 
are  called  perfect  men. — Mark  the  perfecl  man, 
and  behold  the  upright,  for  the  end  of  that  man  is 
peace.  Here  the  perfecl  man  is  the  upright  man. 
That  the  man  of  God,  fays  the  Apoflle,  maybe 
perfecl  \  not  finlefsly  holy,  but  furniihed  to  all 
duty. — All  may  know  very  eafily  that  the  word 
perfecl,  when  applied  to  pious  believers  or  right- 
eous men,  is  ufed  for  gracious  fincerity. — Scrip- 
ture mud  expound  itfelf  \  it  is  its  own  bed  ex- 
pofitor. 

adly.  But  fays  the  objector,  the  Apoflle 
John,  declares,  that  he  that  is  born  of  God  cannot 
fin,  for  the  feed  of  God  remaineth  in  him.  The 
meaning  of  this  evidently  is,  that  thofe  who  are 
born  of  God,  do  not,  and  cannot  fin  and  live  as 
others  do  allowedly,  habitually  and  with  fuch 
Jtrength  of  heart.  On  the  other  hand,  they 
mourn  over  fin,  hate  it,  and  lament  all  remains 
of  it  in  themfelves  and  others. 

3dly.  The  pleader  for  fmlefs  holinefs  in  this 
life,  quotes  Rom.  vi.  7.  For  he  that  is  dead,  is 
freed  from  fin.  What  St.  Paul  means,  he  him- 
felf  tells  us  verfe  14 — for  finjhall  not  have  domin- 
ion over  you.  If  then  we  will  permit  the  Apoflle 
to  be  his  own  interpreter,  we  cannot  miflake  his 
meaning.  Verfe  12.  He  fays,  let  not  Jin  reign 
in  your  mortal  bodies,  that  ye  Jhould  obey  it,  in  the 
lujls  thereof  Here  he  mofl  plainly  informs  us 
that  by  being  freed  from  fm,  he  means  freedom 
from  its  reigning  power,  and  from  its  guilt.  Ev-< 
ery  true  believer  is  freed  from  its  reigning  power, 
and  its  condemning  guilt.  For  there  is  no  con- 
demnation to  them  that  are  in  Chrifl  Jefus.  The 
believtr  is  juftified  and  accepted  of  God  on  ac- 
count of  the  Mediator's  righteoufnefs,  and  fhall 


4C9 

never  come  into  condemnation.  He  receives 
the  ion  of  God  as  bis  only  Saviour,  his  teaching 
prophet,  atoning  prieil,  and  ruling  king  Being 
fanctified  by  the  power  of  divine  grace  he  gives 
himfelf  up  to  the  duties  of  a  holy  life.  Truiting 
for  pardon  to  the  merits  of  his  Redeemer,  he 
imitates  him  in  all  his  imitable  perfections. — 
There  is,  upon  the  whole  no  plea  for  the  attaina- 
blenefs  of  finlefs  perfection  in  this  life^  cither  from 
fcrlpture  or  experience,  which  has  any  folid  foun- 
dation. 

We  fhall  now  make  fome  improvementof  this 
important  fubject. — And  thejirft  remark  is  that 
every  thing,  in  the  word  of  God,  and  in  the 
frame  of  nature,  confpire  to  mow  us  that  this  is 
&  ftate  of  trial  and  probation,  and  was  never  de- 
figned,  in  divine  wifdom,  to  be  a  ftate  of  perfec- 
tion and  retribution.  Perfection  and  unfmning 
obedience  do  not  feem  to  comport  with  a  ftate  of 
probation  or  trial.  A  probationary  ftate  always 
prefuppofes,  and  is  introductory  to  a  retribution 
ftate.  Every  thing  around  us  indicates  an  im- 
perfect and  fallen  condition.  All  the  calls,  warn- 
ings, invitations,  counfels,  exhortations,  promi- 
fes  of  aflifting  grace — and  even  the  Gofpel-plan 
of  life  and  peace  itfelf,  clearly  demonftrate  that 
this  is  not  a  ftate  of  unfmning  obedience.  Im- 
perfection, in  legible  characters,  is  written  on  ail 
human  things,  on  all  the  works  and  ways  of 
man  ;  on  every  duty  and  virtue.  The  eye  fees 
nothing  perfect  around  us. — Sorrow,  pain,  lofles 
diftrefs— and  groans  are  the  lot  of  man.  Thefe 
denote  imperfection  of  virtue— declare  guilt,  or 
moral  evil. Jefus  of  Nazareth  alone,  the  au- 
thor of  our  falvatitn  was  without  fin.  He  was 
holy,  harmlefs,  undented.    His  Goodnefs  wa$ 

C   C   G 


4io 

immaculate.  His  obedience  was  indefectivc, 
By  him  fin lefs  holinefs  was  exhibited.  For  any 
to  pretend  to  perfection  in  goodnefs,  is  in  this 
refpect,  to  claim  equality  with   him.) — Again — 

2ndiy.  We  obferve,  for  the  improvement  of 
the  fubject,  that  though  fmlefs  holinefs  be  not  at- 
tainable in  this  life,  yet  all,  without  exception, 
ought  to  make  it  the  mark,  at  which  they  mould 
aim.  The  queftion  is  not,  whether  the  divine 
law  require  of  man  complete  or  perfect  confor- 
mity to  its  precepts  in  heart  and  life.  This  wTe 
believe.  The  divine  law  cannot  abate  in  its  de- 
mands, or  be  lefs  ftrict.  It  changes  not.* — -The 
queftion  is  not,  whether  it  be  wrong  in  us,  to 
fail  fhort  of  duty  in  any  one  inftance  or  refpecl. 
Tin's  is  allowed.  All  defect  in  moral  goodnefs 
is  criminal,  or  involves  blame.  Neither  is  the 
queftion,  whether  all  men  iliould  aim  at  fmlef3 
holinefs  or  feek  for  it.  But  whether  any  attain 
to  it,  in  this  life  ?  We  contend  that  none  do. 
We  have  offered  our  reafons.  We  truii  they 
will  fatisfy  all  impartial  enquirers  after  truth. 

But  we  are  not  to  fit  down  eafy  in  our  reli- 
gious purfuits,  or  content  ourfelves  with  low 
meaiures  of  grace,  or  be  remifshnd  ne  ^ligent,  be- 
caufe fmlefs  perfection  is  unattainable,  becaufe 
this  is  an  imperfect  world,  or  becaufe  all  have 
failings,  infirmities  and  a  mixture  of  fin  in  every 
duty.  This  would  be  an  awful  abufe,  and  horri- 
ble perverfion  of  the  doctrine :  would  befpeak 
a  very  depraved  mind. — On  the  other  hand, 
this  fubject,  and  all  the  word  of  God  teach  us  to 
prefs  fc  ward  in  our  Chriftian  courfe,  as  thofe 
who  run  in  a  race  :  to  ft  rive  to  excel  in  piety,  in 
every  g  ace,  and  every  moral  duty,  as  thofe  who 
are  engaged  in  a  warfare :— to  have  constantly  in 


411 

aur  eye  the  example  of  the  Redeemer,  and  the 
end  of  our  faith,  the  glorious  prize  to  be  at  laft 
enjoyed.  We  are  to  forget  the  things  that  are  be- 
hind, and  reach  forth  towards  thofe  that  are  be- 
fore :  to  red  in  no  attainments,  which  we  may 
think  we  have  already  reached,  either  in  piety  or 
morality,  either  in  love  to  God  or  man,  either 
-chriflian  graces  or  moral  Virtues. — We  are  to 
go  on  from  flrength  to  itrength — from  one  de- 
gree of  grace  to  another — from  ftep  to  flep  in 
the  way  of  righteoufnefs. — We  are  to  give  all 
diligence  to  make  our  Calling  and  Election  fure  : 
to  be  found  of  God  in  peace  at  laft.  We  are  I  o 
add  to  our  faith,  virtue  ;  to  virtue,  knowledge  ; 
to  knowledge,  temperance  ;  to  temperance,  pa- 
tience ;  to  patience,  brotherly  kindnefs  ;  and  to 
brotherly  kindnefs,  Charity. — We  are  to  increafe 
in  all  fpiritual  wifdom,  in  all  chriflian  knowledge 
and  experience,  cultivating,  in  a  ftrict  and  care- 
ful attendance  on  all  the  means  of  grace,  public 
worfhip  and  holy  ordinances,  a  higher,  and  high- 
er fenfe  of  divine  things — of  God — of  Chrift — 
of  the  Gofpel — of  the  worth  of  the  foul — of  the 
glory  of  heaven — of  the  evil  of  fin — of  the  ex- 
tent of  the  law — and  riches  of  divine  grace,  till 
we  all  come  in  the  unity  of  the  faith  and  of  the 
knowledge  of  God,  unto  a  perfecl  man,  unto 
the  meafure  of  the  ftature  of  the  fulnefs  of  Chrifl, 
which  will  be  at  death. — In  fine,  our  warmeft 
prayers,  our  moft  vigorous  endeavours,  our 
higheft  aim,  mould  be,  that  we  may  have  a  more 
lively  faith — a  more  deep  repentance — a  more 
animated  zeal,  a  more  pious  frame  of  heart,  and 
exemplary  life. — Amen. 


^,  •e*seoseseeoee«aecoccpee«eeee»tee»«90esoeeoe«eeeee»eta«ceeee«eeeeeeeeeec«eeeM«**ouec*»««»«(A 


DISCOURSE    XX, 


The  Apoftle's  caution  to  all  Chriftians — be  not 
carried  about  with  divers  andjlrange  doclrines^ 
or  the  danger  of  in  {lability,  and  pernicious  ten- 
dency of  error. 

HEBREWS    xiii.  9. 

Be  not  carried  about  with  divers  andjlrange  doc- 
trines. 

ONE  very  good  proof  of  the  truth  and  divin- 
ity of  the  fcriptures  is  their  laying  before 
us,  the  pronenefs  of  men  to  imbibe,  on  the  great 
fubjeel:  of  religion  and  morals,  pernicious  prin- 
ciples and  dangerous  delufions*  A  more  melan- 
choly view  of  the  vices  and  corruption  of  human 
nature  can  hardly  be  exhibited,  than  the  avidi- 
ty with  which  it  admits,  and  the  obftinacy  with 
which  it  defends  errors,  when  once  received, 
Hence  we  fo  often  find  our  Saviour,  who  per- 
fectly knew  what  was  in  man,  cautioning  his  fol- 
lowers againft  falfe  doctrines  and  falfe  teachers. 
In  this,  as  well  as  in  all  other  refpe&s,  the  ex- 
ample of  their  Lord  and  Mailer  is  imitated  by 
the  Apoftles,  who  were  infpired  and  commiflion- 
ed  by  him.  In  almofl  every  Letter  of  their's  to 
the  Churches,  gathered  and  formed  by  them,  are 


414 

inferted  feafonable  and  folemn  cautions  agalnll 
the  pernicious  influence  of  errors  and  dangerous 
herefies.  They  likewife  direct  Chriflians,  in  a 
Church-capacity,  which  indeed  was  very  neceffa- 
ry,  in  what  manner  to  treat  them.  A  man  that 
is  an  heretic  after  the  jirft  and  fecond  admonition 
rejetl.  An  heretic  is  one  who  imbibes  principles 
totally  inconfiflent  with,  and  fubverfive  of,  the 
very  foundation  of  the  Gofpel,  and  caufes  di- 
vifions  and  fchifms  in  the  body  of  Chrift— the 
Church.  Such  an  one  is  to  be  folemnly  admon- 
ifhed  by  the  Church  of  his  deltruaive  princi- 
ples, and  unchriftian  and  divifive  practices,  a 
firft  and  fecond  time.  -And  if  all  the  lenient  and 
Chriflian  methods  to  reclaim  him,  be  ineffectual, 
and  he  continue  obftinate  in  his  falfe  principles, 
and  endeavours  to  introduce  divifions  and  ft  rife 
into  the  church,  after  due  pains  and  patience, 
he  is  to  be  rejected  from  the  communion  of  the 
faithful. — The  Apoflle  to  the  chriflians  at  Rome, 
directs  them  in  a  Church-capacity  to  mark  and 
avoid  perfons  who  embrace  doctrines  different 
from  his  ;  and  who  thereby  caufe  divifions.  He 
is  very  fervent  and  affectionate  in  his  addrefs. 
Now  I  befeech  you  Brethren,  mark  them  which 
caufe  divifions  and  offences  contrary  to  the  doclrine 
ye  have  learned ;  and  avoid  them.  For  they  that 
are  fuch,ferve  not  our  Lord  Jefus  Chrift,  but  their 
own  belly,  selfish  views  and  interest,  and  by 
good  words  and  fair  fpecches,  deceive  the  hearts  of 
the  fimple.  They  delude  the  weak  and  unin- 
formed. Well  inflructed  Chriflians  are  feldom 
led  away  from  found  doctrine.  Unliable  per- 
fons are  eafily  feduced.  So  are  the  ignorant  who 
have  never  improved  their  opportunities  and  ad- 
vantages to  furnifh  their  minds  with  juft  views 
©f  the  great  and  effential  doctrines  of  the  Chrif- 


415 

tian  Religion.  Defigning  men  who  caufe  divif- 
ions  and  offences  contrary  to  the  doctrine  of  Chriil, 
always  carry  on  their  purpofes,  with  good  words 
and  fair  fpeeches,  much  fubtlety  and  art,  under 
the  difguife  of  friendfhip,  and  great  zeal  for  a 
more  pure  religion;  They  have  on  Jheefs  clo- 
thing, though  inwardly  they  are  ravening  wolves. 

Tirtrs,  Bifhop  of  the  Ifiand    of  Crete,  is  di- 
rected how  to  convince  oppofers  to  the  true  re- 
ligion :  holding  f aft  the  faithful  word,  as  he  hath 
been  taught,  that  is,  the  true  Minifter  of  Chrift, 
that  he  may  be  able  by  sound  doctrine  both  to  ex- 
hort and  convince  gainfayers.      Sound   doctrine, 
or  the  great  and  important  truths  of  the  Gofpel, 
are  the  way  to  convince  and  reclaim  gainfayers, 
or  the  erroneous.     Sound  doclrine  is  then  know- 
able,  what  may  be  learned  with  much  eafe  from 
the  holy  fcriptures. — The  Chriflians  in  the  Chur- 
ches of  Galatia  are  told,  that  error  and  falfe  doc- 
trines  have  a  ftrange  kind  of  influence  on  the 
mind,  like  fafcination.     And  that  falfe  prophets 
or  pretended  Teachers  have  almoft  the  power  of 
magic,  or  forcery  to   bewitch  people. — 0  foolijh 
Galatians  who  hath    bewitched   you    that  you 
fhould  not  obey  the  truth,  before  whofe  eyes  Jefus 
Chrift  hath  been  evidently  fet  forth  and  crucified 
among  you.      They  had    the   very  bed   means 
of  instruction  in  the  principles  of  the  GofpeL 
St.  Paul  was  their  preacher.     He  was  furpaffed 
by  none  of  his  brethren,  in  zeal  or  eminence  of 
abilities.     After  211^ falfe  Teachers  feduced  forne 
of  thefe  profeffed  Chriitians  of  the  Churches  of 
Galatia  from  the  faith  and  order  of  the  GofpeL 
He  fuppofed  there  was  fomething  like  magical 
incantation   and  witchcraft  in   their  feduction. 
0  foolifh   Galatians   who  hath   bewitched  you*— 


4*6 

Whoever,  in  the  eourfe  of  human  events,  ha* 
been  an  obferving  fpe&ator  of  the  rife  and  prog- 
refs  of  any  grofs  deluf.ons  or  great  errors  in  Re- 
ligion, will  not  think  the  Apoltle  too  ftrong  in 
his  language. — Certainly,  then,  mod  needful  is 
the  caution  of  the  text,  be  not  carried  about 
with  divers  andjirange  doclrines. 

What  is  propofed,  in  dependence  on  divine 
help,  in  the  fequel,  is  to  explain  this  caution,  or 
£p  ihow  the  danger  of  inftability,  and  pernicious 
tendency  of  error. — -And  then  by  way  of  im- 
provement point  out  that  conduct  which  be- 
comes Christians,  when  grofs  errors  and  unhap- 
py divifions  fpring  up  among  them. 

The  principal  defign  of  the  prefent  difcourfe 
is  to  explain  the  caution,  of  the  Apoftle,  in  thefe 
words,  be  not  carried  about  with  divers  andjirange 
doclrines)  or  to  ihew  the  danger  of  inftability  in 
religion,  and  pernicious  tendency  of  error. 

The  divers  and  Jlrange  doclrincs,  which  thfi 
Apoftle  had  in  view,  in  the  caution  which  he 
gives  in  the  text,  no  doubt  were  various  falfe  and 
hurtful  errors,  which  were  fpread  amoner  the 
Churches  gathered  and  planted  by  the  Apoftles, 
through  the  infinuations  and  plaufible  arts  of  the 
Judaizing  Teachers.  Many  of  thefe,  half  Jews 
and  half  Chriftians,  arofe,  and  infefted  the 
Churches  with  the  poifon  of  their  falfe  notions. 
Their  object  in  general  was  to  form  a  coalition 
between  Chriftianity  and  Judaifm  ;  to  have  the 
law  of  Mofes  and  Gofpel  of  Chrift  fo  blended  as 
ro  form  one  complex  religion.  The  Jewifh  con- 
verts to  Chriftianity  were  extremely  unwilling 
to  relinquiih  their  own  rites  and  ceremonies. 
Long  was  it  before  they  could  admit  the  idea 


41/ 

that  their  legal  rites  and  facriflces  were  merely 
typical ;  and  of  courfe,  were  to  be  wholly  abol- 
ifhed,  when  the  Antitype  was  come.  When  the. 
fubftance  was  come,  the  fhadows  were  to  flee  a- 
way.  The  Judaizing  teachers  ftrenuoufly  main- 
tained, that  the  obfervance  of  the  Mofaic  ritual 
was  heceffary  to  fal-ation.  They  held  that  obe- 
dience to  the  law  of  Mofes,  as  well  as  faith  in 
Chrift,  was  requifite  to  our  juftification  before 
God.  Thefeja//e  teachers  had  greatly  corrupt- 
ed the  Gofpel.  Many  were  deluded  by  therm 
And  various  Jlrange  doctrines  or  notions  about 
meats  and  drinks  were  adopted.  And  the  Jew- 
ifh  converts  to  Ghriftianity  were  tolled  to  and 
fro  with  them  :  Were  carried  about \  or  led  away 
with  them.  The  Apoftle  therefore  writes  to  all 
the  converts  from  Judaifm  to  Chriflianity  to  be- 
ware of  all  notions,  which  were  contrary  to  the 
great  and  eifential  doctrines  of  the  Gofpel,  to  the 
Jirjl  principles  of  the  Oracles  of  God.  Be  not 
carried  about  with  divers  and  Jlrange  doclrines* 
He  wifhed  to  have  them  stable  and  firm  in 
their  principles :  never  to  liften  to  the  various 
flrange  notions,  which  any  mould  attempt  to 
diffufe  among  them.  The  divers  and  Jlrange 
doctrines  againft  which  the  Apoftle  would  have 
Chriflians  be  on  their  guard,  are  then  all  faife 
notions  and  corrupt  principles  of  Religion  :  all 
tenets  and  opinions  however  various,  or  furpri- 
fmgly  abfurd  they  may  be,  which  fh*ll  arife  in 
the  Church,  in  any  age.  The  Jlrange  doclrines 
were  principles  contrary  to  what  he  taught  and 
preached — contrary  to  the  true  doclrines  of 
Chrift,  He  calls  them  Jlrange  becaufe  unknown 
to  the  Gofpel,  not  contained  in  the  word  of  God, 
and  not  preached  by  him.  And  they  were 
ft  range  too  becaufe  contrary  to  the  obvious  die- 
D  d  d 


4iS 

tates  of  reafon.  All  unreafonable  and  abfurtf 
tenets  in  religion,  may  then  fitly  be  termed 
Jl  range.  And  [hey  are  divers  ;  many  and  vari- 
ous. We  are  then  to  beware  of  all  the  various 
falfe  principles  broached  among  the  feveral  de- 
nominations of  Chriftians.  Such,  at  different 
times,  fpring  up  among  the  refpective  Commun- 
ions of  Chriftians.  Some  ages  or  periods  arc 
more  noted  for  the  rife  and  diffufion  of  er- 
rors and  delufions  than  others.  But  error,  in 
a  greater  or  lefs  degree,  has  infected  every  age, 
and  part  of  the  Chriflian  world.  Sometimes, 
indeed,  the  pure  and  ftrict  principles  of  the  Gof- 
pel  will  long  obtain  among  a  people.  They  will 
have  u  ^interrupted  tranquility.  The  great  head 
of  the  Church  mall  remarkably  fmile  upon  them. 
The  God  of  Zion  fhall  long  blefs  them.  No 
temped:  rages.  No  clouds  overfhadow  the  iky. 
The  truth  is  profefled,  and  is  ably  defended* 
Men  of  mining  talents,  and  whofe  zeal  for  pu- 
rity of  do&iines  and  worfhip  is  equal  to  their 
talents  are  railed  up.  in  happy  fucceflion,  to  op- 
pofe  error,  and  to  plead  the  caufe  of  Zion  ;  who 
are  as  polimed  fhafts  in  the  quiver  of  God ;  and 
who  are  honoured  as  eminent  inftruments  of 
promoting  the  truth.— A  few  years  may  produce, 
in  the  fame  place  or  Country,  a  melancholy  re- 
verfe.  Truth  may  be  greatly  oppofed.  Errors 
of  a  very  alarming  nature  may  fuddenly  arife. 
Zion  may  be  clothed  in  fackcloth,  and  be  bathed 
in  tears.  Public  wprfhip  may  be  defertedl  Di- 
vine ordinances  may  be  denied  or  difregarded. 
The  Saviour  may  be  difowned,  and  the  interefts 
of  morality  be  languifhing.  Falfe  prophets  then 
come  forward  ;  betrayers  of  the  truth  are  found 
to  multiply  where  there  was  the  lead  ground  to 
fear.     Error  is  molt  widely  and  extenfively  dif- 


419 

fufed  by  corrupt  writings  and  corrupt  men,  un- 
der the  venerable  name  of  preachers  of  the  Gof- 
pel,  who  travel  into  different  and  diftant  parts, 
with  the  zeal  of  pilgrims,  and  with  an  engaged- 
nefs,  which  if  employed  in  the  promotion  of 
truth  and  pure  religion,  would  work  happy  ef- 
fects. An  uncommon  ardor  ufually  accompa- 
nies men,  who  broach  novel  tenets,  and  fet  out 
with  an  intention  to  diffeminate  them  extenfive- 
iy.  Pride  and  party  views  aid  that  ardor.  An 
unwillingnefs  to  fink  into  contempt,  and  an  am- 
bition to  keep  themfelves  in  countenance  pro- 
duce wonderful  exertions.  The  man,  who  un- 
dertakes to  fpread  errors  and  delufions  feels  that 
his  reputation  is  concerned  in  his  fuccefs  ;  eve- 
ry prolelyte  adds  ftrength  : — every  advance  gives 
courage.  And  it  is  a  remark  well-founded,  that 
we  feldom  find  fanatics  in  religion,  and  the  pro- 
pagators of  falfe  principles  deficient  either  in 
impudence  or  ardor.  Men  who  have  thrown 
off  the  ftrict  and  pure  doctrines,  in  which  they 
have  been  educated,  or  which  they  have  for  ma- 
ny years  profeffed,  and  have  denied  all  religion, 
or  adopted  erroneous  and  falfe  principles,  com- 
monly become  obftinate  and  flubborn,  felf-con- 
fident  and  cenforious.  Rarely  is  it  known  that 
fuch  are  ever  reclaimed.  They  go  on  waxing 
worfe  and  worfe,  till  life  clofe,  and  eternity  o- 
pen  upon  them.  How  needful  therefore  the 
caution,  Be  not  carried  about  with  divers  and 
Jlrange  doclrines  !  How  unhappy  to  be  unliable, 
in  the  things  of  Gods !  How  mifchievous  is  the 
tendency  of  error !  The  double  minded  man  is  un- 
Jlable  in  all  his  ways.  The  character  of  Reuben 
is,  unftable  as  water  thoujball  not  excel.  Infta- 
bility  will  effectually  prevent  our  arriving  at  any 
degree  of  excellence,  in  any  praife-worthy  pui^ 


42» 

fuif.  Ifruaftjthkv  we  can  make  no  proficiency 
in  ufeful  knowledge  or  arrive  at  any  high  degree 
of  moral  Virtue,  or  religious  attainments.  Man 
furrers  more  by  being  unliable  in  his  ways  than 
can  h  \y    etapiU&i,   or    than   almoft  any 

one  is  aware  of.  The  hi-  ■re  important  -and  inter- 
efting  the  things,  in  which  we  are  engaged,  or  to 
which  we  propofe  to  pay  our  attention,  the  more 
fatal  is  inflability.  To  be  always  changing  from 
one  thing  to  another,  is  the  way  never  to  accom- 
plish any  thing,  at  leaft,  to  any  good  purpofe, 
When  we  coniider  ind ability  as  it  refpecb  Re- 
ligion, the  danger  of  it  can  can  hardly  be  exprefl- 
ed  or  conceived.  He  who  is  unliable  in  the 
ihirgs  of  the  world  is  hire  to  be,  in  the  event, 
defpifed  ;  and  to  fink  into  wretchednefs.  Mis- 
fortunes and  difgrace  will  attend  him.  He  can- 
not pafs  his  days  with  comfort.  He  muff  con- 
tent himfelf,  whatever  may  be  his  ambition,  with 
being  an  unimportant  character,  and  being  of 
little  fervice  to  the  great  community  of  men3 
uniefs  by  being  a  warning  to  all  with  whom  he 
may  converfe  of  the  ill  efie&s  of  inflability. 

But  he  who  is  unliable  in  the  things  of  God, 
can  enjoy  no  comfort  or  arrive  at  any  excellence* 
//  ts  a  good  thln%  that  the  heart  be  eftablijhed  with 
grace.  Happy  is  the  perfon  who  is  eilablifhed, 
in  the  principles  of  grace,  and  in  gracious  and 
holy  exercifes  !  To  be  carried  about  uith  divers 
and  grange  doclrines  is  the  way  to  have  no  jufl 
and  true  notions  of  the  doctrines  of  Chrift,  to 
lofe  the  advantages  of  the  Gofpel,  to  be  inftru- 
mental  of  giving  to  others  falfe  notions  of  reli- 
gion, or  prejudices  againfl  it,  and  to  be  in  danger 
of  miffing  of  final  happinefs  ourfelves.  The  A- 
poftle  had  very  great  anxiety  left  Ghriftians,  the 


42 1 

profefled  converts  to  Chriftianity,  flioukl  be  led 
away  from  the  truth  by  fubtle  deceivers.  That 
w?i  fays  he,  to  the  Ephefians,  henceforth  be  no 
more  Children,  faffed  to  and  fro,  and  carried  about 
nmth  every  wind  of  dotlriru ,  by  thefleight  of  man* 
and  cunning  craftimfs  whereby  they  lie  in  wait  to 
deceive.  Children  are  eafily  perfuaded  to  change 
their  minds — to  adopt  new,  and  lay  alide  for- 
mer opinions,  without  any  careful  examination, 
or  fufficient  reafons.  So,  many  people,  who  in- 
deed are  but  Children  in  knowledge,  are  tolled 
to  and  fro,  and  carried  about  with  every  wind  of 
doctrine.  And  there  are  always  to  be  found  a 
plenty  of  wrong-principled  men,  who  lie  in  wait 
to  deceive.  The  Apoftle  fpeaks  of  their  infidi- 
ous  arts,  and  plaufible  ways  of  deception  in 
terms  remarkably  itrong  :  by  the  Jt eight  of  men 
and  cunning  craft inefs  whereby  they  He  in  wait  to 
deceive. — As  there  are  true,  fo  there  axefa//e9 
and  as  there  are  found,  fo  there  are  unfound  or 
corrupt  doctrines.  And  as  we  are  moll  diligent- 
ly to  feek  and  love  the  one,  fo  we  are  moil  cau- 
tioufly  to  fhun  the  other.  And  this  is  of  the 
greateft  importance  to  us  all ;  and  of  equal  im- 
portance to  all.  All  are  liable  to  fall  from  the 
truth,  or  to  mifapprehend  it.  There  is  no  mo- 
ment the  Chriftian  can  fay,  u  I  am  free  from  the 
"  danger  of  falling  into  error  ;  fuch  error  as 
"  fliall  offend  God,  grieve  his  people,  caufe  di- 
"  vifions,  interrupt  the  peace  of  the  Church,  and 
"  wound  rrty  own  Confcience."  Error  is  pleaf- 
ing  to  the  depraved  heart  of  man.  Divine  truth 
is  unwelcome.  Others,  great  and  learned  men, 
after  high  profeilions  have  apoftatifed — -have  re- 
nounced the  right  ways  of  the  Lord.  "  I  may, 
"  in  the  holy  and  righteous  Providence  of  God, 
"  mould  the  Chriftian  fay,  be  left   to  fail   into 


432 

**  error  and  delunon."  Let  him  that  thinketh  he 
ftemdeth  take  heed  led  he  fall.  The  tendency  of 
felfe  principles  in  Religion  is  extremely  perni- 
cious. All  error  indeed  hath  an  unhappy  ef* 
fed  on  the  human  mind.* 


*  The  pernicious  tendency  of  error,  especially  in  religion, 
Is  defcribed  by  a  writer  offome  eminence  in  the  literary  world 
— in  the  following  allegorical  reprefentation,  which  I  fhall  take 
the  liberty  to  infert  here  for  the  reader's  benefit,  in  a  note. 
The  allegory  is  that  the  demon  of  error  undertook  to  conduct  a 
traveller  over  the  Ocean  ef  doubts  into  the  land  of  confidence,  3nd 
was  by  a  magic  power  called  forth  from  the  earth  by  the  gen- 
ius  of  probability — "  Not  waiting  for  a  reply,  he,  tht  genius  of 
probability)  damped  three  times  ©n  the  ground,  and  called 
forth  the  demon  of  Error,  a  gloomy  fiend  of  the  feryants  of  A- 
rimanes.  The  yawning  earth  gave  up  the  reluctant  Savage, 
who  feemed  unable  to  bear  the  light  of  day.  His  ftarure  was 
enormous,  his  colour  black  and  hideous,  his  aipect  betrayed  a 
thousand  varying  paffions,  and  he  fpread  forth  pinions  that 
wore  fitted  for  the  moft  rapid  flight.  The  traveller,  at  firft, 
was  fhockedatthc  fpectre  ;  but,  finding  him  obedient  to  fu- 
perior  power,  he  affumed  his  former  tranquility. 

I  have  called  you  to  duty,  (cries  the  genius  to  the  demon,) 
to  bear  on  your  back  a  fon  of  mortality,  over  th."  Oceanvf 'doubts. 
into  the  land  of  confidence.  I  expect  you  will  perform  your  com- 
wiifiion  with  punctuality.  And  as  for  you,  (continued  the 
genius,  addrefiing  the  traveller,)  when  once  I  have  bound  this 
fillet  round  your  eyes,  let  no  voice  of  perfuafion,  nor  threats, 
the  moft  terrifying,  perfuade  you  to  unbind  it,  in  order  to  look 
round  :  keep  the  fillet  faft  ;  look  not  at  the  Ocean  below,  and 
you  may  certainly  expect  to  arrive  at  a  region  ofpleafure. 

Thus  faying,  and  the  traveller's  eyes  being  covered,  the 
demon  muttering  curves,  raifedhim  on  his  back>  and  inftantljr 
upborne  by  hisftrong  pinions,  directed  his  flight  among  the 
clouds.  Neither  the  loudeft  thunder,  nor  the  moft  angry  tem- 
peft,  could  perfuade  the  traveller  to  unbind  his  eyes.  The  de- 
mon directed  his  flight  downward?,  and  fkimmed  the  fuifacc 
of  the  Ocean  :  a  thoufand  voices,  fome  with  loud  invective, 
others  in  the  farcaftic  tones  of  contempt,  vainly  endeavoured 
to  perfuade  hirn  to  look  round  ;  but  he  ftill  centinued  to  keep 
his  eyes  covered,  and  would,  in  all  probability,  have  arrived  at 
the  happy  land,  had  not  flattery  effected  what  other  means 
could  not  perform.  For  how  he  heard  himfelf  welcomed  on 
every  fide  to  the  promifed  land,  and  an  univcrfal  fhout  of  joy 
was  fent  forth  at  his  fafe  arrival ;  the  wearied  traveller  defirous 
of  feingthe  long  wifhed  for  country  at  length  pulled  the  fillet 
from  his  eyes,  and  ventered  to  look  round  him.  But  he  had 
unloofed  the  band  too  foon  ;  he  was  not  yet  above  half  way 
over.    The  demon  who  was  ftill  hoverir  ing  the  air,  and  had 


44J 

i.  The  pernicious  tendency  of  error  appea 
from  the  influence,  which  all  principles,  wheth- 
er true  or  falfe,  have  on  the  life  and  conduct  ot 
mankind.  That  truth  has  great  power  and  in- 
fluence upon  the  human  mind,  will  hardly  be  de- 
nied. Mighty  is  its  force.  The  powerful  influ- 
ence of  divine  truth  in  purifying  the  affection* 
of  the  heart,  and  reforming  the  life  isneceilarily 
implied  in  thefe  words  :  Sa?idify  thvm  by  thy 
truth,  ihy  word  is  truth.  Thefe  are  the  words 
of  our  Redeemer  himfelf.  And  they  certainly 
teach  us,  that  Gofpel-truths,  or  the  pure  and 
heavenly  doctrines  of  his  religion  have  a  tenden- 
cy to  correct  the  prejudices,  to  enlighten  the 
minds,  to  imprefs  the  hearts,  and  to  purify  the 
affections  of  people.  If  the  happy  effects  of  true 
doctrines,  and  the  real  principles  of  the  Goipel 
were  not  great — why  are  they  to  be  preached — 
why  is  there  fo  much  faid  about  holding  fait  the 
form  of  found  words- — of  being  found  in  the 
faith-— of  found  doctrines,-— of  contending  ear- 
neftiy  for  the  faith  once  delivered  to  the  faints- — 
of  abiding  in  the  doctrine  of  Chrift  ?  On  the 
other  hand,  if  the  effect  of  error  be  not  exceed- 
ingly pernicious,  why  mould  we  be  fo  frequent- 
ly, andfo  folemnly  warned  againft  falfe  teacher?. 
«■— -falfe  doctrines — falfe  Chriit's — againft  mak- 
ing fhipwreck  of  faith  and  a  good  Confeience— 
and  againft  the  danger  of  all  dehvfion  ?  Some  air- 
feet  to  believe  in  the  harmleffnefs  of  error  ;  and 
that  all  opinions  and  fpeculations  in  religion  are 
of  little  or  no  confequence.     But  if  error  be 

produced  thofe  founds  only  in  order  to  deceive,  was  now  freed! 
from   bis    commifTion  ;    wherefore,  throwing   the   aftonifhel 
traveller  from  his  back,  the  unlnppy  youth  fell  headlong   iritft 
the  fubjacent  Ocean  of  doubts  from  whence  he  wa 
6«  feen  to  rife," — — 


424 

harmlefs — I  think  it  will  follow  that  truth  is  ufe~ 
left.  But  did  not  Jefus  of  Nazareth,  come  from 
God  on  purpofe  to  reveal  the  truth  ? 

sndly.  All  errors  or  falfe  principles,  refpecl> 
ing  religion  and  morals,  lead  to  evil  praclices, 
The  greater  the  error,  the  greater  will  be  its  ill  - 
effect.  Small  errors,  relating  to  the  mere  cir- 
cumfbnces  of  religion,  to  names  and  forms,  rites 
and  ceremonies,  have  a  proportionally  fraall  in- 
fluence in  producing  wrong  practice,  or  corrup- 
ting the  morals  of  men.  Many  Speculations,  and 
erroneous  opinions  are  of  fo  inconfiderable  a 
nature,  though  they  have  caufed  much  alterca- 
tion and  diviiions  among  profeffing  Chriflians, 
as  to  be  totally  unworthy  of  notice.  And  Chrif- 
tians  ought  to  beafhamed  that  they  ever  conten- 
ded about  them.  They  are  not  of  fufficient  con- 
iequenee  in  themfelves  to  excite  warrantably  any 
alarm  in  that  mind,  which  has  the  tender  eft  and 
moft  affectionate  regards  for  truth  and  religion. 
There  are  meats  and  drinks,  indiiierent  things, 
in  which  the  kingdom  of  God  doth  not  coniift. 
We  need  never  difpute  about  thefe.  From 
thofe  who  hold  to  them,  our  Charity  ought  not, 
in  the  fmalieft  degree,  to  be  withdrawn.  We 
may  have  all  the  ardor  of  brotherly  love  towards, 
and  C.hriftian  Communion  with,  them. — Oth- 
er errors,  again,  are  of  a  moil  alarming  na- 
ture, and  affect  the  very  fubftance  and  vitals  of 
Religion.  They  undermine  the  foundation,  and 
take  away  all  the  beauty  and  glory  of  the  Golpel* 
Such  the  Apofiie  Peter  ftiles  damnable  herejies* 
2  Pet.  ii.  i.  But  there  were  falfe  prophets  alfo  a- 
meng  the  people,  even  as  there  pall  be  falfe  Teach- 
ers among  you,  ivho  privily  Jhall  bring- in  damnable 
b'erefies,  even  denying  the  Lord  that  bought  them. 


4*5 

and  bring  up  themf elves  fwift  deflruclion,  Thefe 
are  errors  which  are  effential— which,  purfued 
in  all  their  natural  and  neceffary  confequences, 
deflroy  all  the  foundations  of  Religion.  Errors 
of  this  kind  have  the  word  effect  on  practice* 
We  mud  ftrictly  guard  againfl  them,  and  do  all 
in  our  power,  in  all  fcripture-ways,  to  prevent 
their  rile  or  progrefs.  We  mud  retire  from 
fuch  as  hold  them.  And  we  cannot,  with  a  fafe 
confcience,  wifh  them  God  fpeed,  Whofoever 
tranfgrejfeth,  and  abideth  not  in  the  doclrine  of 
Chrift^  hath  not  God :  he  that  abideth  in  the  doc- 
trine of  Chrijl,  he  hath  both  the  father  and  the  fori. 
If 'there  come  any unto  you,  and  bring  not  this  doc- 
trine?  receive  him  not  into  your  houfe9  neither  bid 
him  God  fpeed.  For  he  that  biddeth  him  God  fpeed 
is  partaker  of  his  evil  deeds, — 

Our  practice  is  more  or  lefs  influenced  by 
all  our  religious  tenets.  Wrong  belief  leads  to 
wrong  conduct.  Error  in  doctrine,  invariably 
and  univerfaily,  affects  the  conduct  in  proportion 
to  its  magnitude.  To  illuftrate  this,  in  a  few- 
plain  instances  which  cannot  be  controverted — 
permit  me  to  afk, — Suppofe  I  imbibe  the  errone- 
ous opinion  that  prayer  to  the  God  of  all  grace 
is  rot  required  of  man,  and  is  wholly  infignifi- 
cant,  will  not  this  lead  me  to  lay  afide  the  prac- 
tice of  it,  in  all  its  forms,  altogether? — Again, 
fuppofe  I  adopt,  as  one  article  of  my  Creed,  that 
there  are  no  divine  Sacramental  ordinances  in 
the  fpiritual  religion  of  Jefus  Chriil — or  flated 
prayer — or  Sabbath-day — or  that  the  means  of 
grace  are  of  no  ufe,  will  not  this  caufe  me  to  dif- 
elteem  them  ;  and,  then,  to  neglect  them  in  my 
life  entirely  ? — or  further,  fuppofe  I  receive,  as  a 
E  e  e 


426 

right  opinion  in  morals,  the  lawfulnefs  of  felf- 
murder,  and  the  lawfulnefs  of  violating  the  truths 
when  it  may  be  inconvenient  for  me  to  adhere 
itri&Iy  to  its  laws,  will  any  man  believe  that  I 
fhall  not,  as  emergencies  arife,  act.  out  thefe  cor- 
rupt principles  ?  Innumerable  other  instances, 
might  with  equal  pertinency,  be  adduced.  Thefe 
are  only  adduced  as  a  fpecimen  to  prove,  beyond 
al)  contradiction,  that  all  errors  have  either  a. 
greater  or  Iefs  influence  on  the  conduct  of  men. 

jdly.  False  principles  in  religion  excite  and 
nourifh  evil  tempers  of  heart.  Doctrines  which 
are  contrary  to  the  Gofpel,  and  are  not  accord- 
ing to  godlinefs  have  an  influence  upon  the  heart, 
as  wrell  as  life.  They  corrupt  the  mind.  Nay, 
they  pollute  and  vitiate  it.  They  create  evil  de- 
fires  and  vile  affections,  envy,  prejudice,  wrath, 
evil  fpeaking,  cenforioufnefs,  bitternefs.  They 
deitroy  the  fweet  and  benevolent  exercifes,  in 
which  our  happinefs  confiits.  As  heavenly  truths, 
the  pure  doctrines  of  Chriftianity,  fweeten  and 
purify  the  heart,  and  make  man  meek,  kind,  ten- 
der-hearted— benevolent,  and  friendly  to  man,. 
fo  falfe  principles  or  wrong  religious  tenets,  ex- 
cite evil  affections,  and  poiibn  the  foul  with  mal- 
ice and  impurity.  By  their  fruits  on  the  heart,, 
as  well  as  conduct  are  we  to  know  doctrines,  as 
well  as  Teachers.  Beware  of  falfe  prophets  which 
come  to  you  in  feeep's  clothing,  but  inwardly 
are  ravening  wolves.  Ye  jLall  know  them  by  their 
fruits.  Do  men  gather  grapes  of  thorns,  or  jigs 
of  th  files  ?  Even  fo  every  good  tree  bringeth 
forth  goo,:  fruit :  but  a  corrupt  tree  bringeth  forth 
evil  fruit,  A  good  tree  cannot  bring  forth  evil 
fruit :  neither  can  a  corrupt  tree  bring  forth  good 
fruit.     Every  tree  that  bringeth  not  forth  good  fruit 


4^7 

is  hewn  down  and  cajl  into  the  fire*  Therefore  by 
their  fruits  yejhall  know  them. — Characters  and 
doctrines  are  to  be  known  by  their  fruits.  Falfe 
doctrines  always  tend  to  corrupt  the  heart. 

4thly.  False  doctrines  or  errors  have  a  per- 
nicious influence  upon  the  morals  of  fociety  at 
large,  even  upon  the  manners  of  thofe  people, 
where  they  rife  up  and  prevail,  though  they  do 
not  imbibe  them.     Loofe  and  unimproving  dif- 
courfe  flows  from  wrong  and  loofe  principles. 
Such  difcourfe  falls  in  with  the  evil  propensities 
of  the  natural  heart,  is  liftened  to  with  eagernefs, 
and  retailed  as  an  amufement  even  by  perfons 
who  deteft  the  principles.     Evil  communications 
corrupt  good  manners.     They  always    had,  and 
always  will  have  this  effect.     The  tongue  which 
fpeaks  evil  of  Virtue  and  the  pure  doctrines  of 
the  Gofpel,  and  which  advocates  the  caufe  of 
vice,  is  doing  untold  mifchief  to  fociety  and  the 
public  morals. — Much  more  extenfive  is  the  mif- 
chief produced  by  the  pen,  which  is  employed  to 
recommend,  to  colour  over,  and  fpread  Vice  and 
error,  infidelity  and  immorality.     Happy  for  fo- 
ciety, happy  for  the  world,  would  it  have  been, 
if  the  learned  had  never  devoted  genius,  fcience, 
and  talents  to  the  caufe  of  Vice  I  But  error  as 
well  as  truth,  Vice  as  well  as  Virtue  will  have 
advocates  to  plead  in  their  defence.     And  where, 
either  by  wrong-principled  men,  or  erroneous 
writings,  errors  are  fpread,  the  people  are  cor- 
rupted in  their  morals.      All  falfe  principles, 
more  or  lefs,  injure  fociety,  where  they  obtain  ; 
and  have  an  ill-effect  upon  the  manners  of  fuch 
as  are  fpectators  of  them,  or  refide  in  the  midfl 
of  them.     This  is  the  natural   tendency  of  er- 
rors, in  doctrines  and  practice,     And  this  eflfed 


428 

will  take  place,  unlefs  individuals,  or  the  people . 
at  large,  have  fuch  an  abhorrence  of  them,  as 
fhall  be  an  effectual  antidote. 

When  errors  arife  and  fpread,  the  Chriftian 
may,  and  ought  to  be  grieved,  but  he  ought  not 
to  deipond ;  or  diitruit  the  love  and  kindnefs 
of  God  to  his  true  people  and  the  true  Religion. 
EfpeciaHy  ought  he  not  to  mingle  refentment 
with  his  concern  for  the  caj|fe  of  truth,  For  the 
wrath  cfrran  worketh  not  the  righteoufnefs  of  God, 
For  wife  and  holy  ends,  error  is  permitted  to 
fpiing  up,  and  prevail.  But  it  can  go  no  far- 
ther than  a  wife  and  Sovereign  God  fees  meet. 
lie  can  fay  to  it,  hitherto  fhall  thy  proud  waves 
come  and  no  farther.  And  he  will  flay  it,  in 
fuch  a  manner,  and  fuch  ways,  and  at  fuch 
times,  as  feem  bed  to  him.  We  may  reft  in  thefe 
words  of  our  Saviour,  Every  plant  which  our 
heavenly  Father  hath  not  planted,  fiall  be  rooted 
up.  It  was  a  wife  advice  of  a  learned  man,  Ga- 
maliel— If  this  work  and  counfcl  be  not  of  God,  it 
will  come  to  nought.  Error  and  delufion  mull  at 
laft  die  away.  But  truth  fhall  obtain  an  eternal 
victory. 

Having  finiihed  what  was  propofed,  it  only 
remains  to  improve  what  hath  been  offered,  for 
your  direction  and  affiflance  in  practice. — 

AtfDfr/l — We  mould  examine  all  our  prin- 
ciples by  the  word  of  God.  The  true  princi- 
ples of  religion  are  to  be  taken  thence.  And 
they  are,  in  their  great  foundation,  eafily  to  be 
learned.  All  men  of  common  capacity  may 
know  them,  if  they  will  be  honed  and  upright  in 
their  fedrch.  The  reafon,  why  there  have  been 
fo  many  divifions  and  errors,  or  falfe  doctrines., 


-49 

■  ii  ii 

is  becaufe  men  have  left  the  holy  fcriptures,  and 
gleaned  fliange  doctrines,  from  other  fources. 
The  word  of  God  mult  be  our  fupreme  and  on- 
ly ftandard.  If  we  make  any  thin  y  a  rule  above 
it,  we  wholly  depart  from  it,  and  get  our  reli- 
gion from  another  fource.  And  refpecting  the 
true  principles  of  religion,  I  venture  to  fay,  all 
real  Chriflians,  of  whatever  denomination,  are 
perfectly  agreed  in  them — in  the  abfolutely  ef- 
fential  doctrines,  I  mean,  and  are  much  more 
agreed  in  every  thing  material,  than  they  them- 
felves  either  clearly  apprehend,  or  are  willing  to 
confefs. 

Secondly y  let  us  feel  the  need  of  continually 
watching ,  left  we  go  off  from  the  pure  princi- 
ples of  the  Gofpel.  We  fee  others,  in  one  age 
and  another,  and  in  one  place  and  another,  re- 
nouncing the  right  ways  of  the  Lord — denying 
the  great  doctrines  and  ordinances  of  Chrift. 
And  we  behold  men  changing  their  principles 
after  long  profefTed,  for  errors  and  delufion. — 
Let  us  ever  be  upon  our  guard  againfl  the  dan- 
ger of  going  oft*  from  the  doctrine  of  Chrift. 
Be  not  carried  about  with  divers  anctftrangc 
trims. — 

Thirdly,  if  we  have  imbibed  errors,  let  us 
hence  be  perfuaded  to  lofe  no  time  in  recover- 
ing  ourfelves  from  the  fnare.  Others,  after  ha- 
ving adopted  great  errors,  have  feen  their  folly — 
have  mourned  over  their  obftinacy,  ftubbom- 
nefs,  and  prejudices  : — have  recanted  : — and  re- 
turned to  the  truth.  Let  us,  if  we  have  been 
carried  away  with  divers  and  ftrange  doctrines — 
hasten  to  relihquifh  them,  and  recover  our- 
felves from  them,  before  it  be  too  late.     Scon 


43° 

our  days  on  earth  will  be  ended,  and  it  will  be 
too  late  to  rectify  any  miftakes. — 

Fourthly — Let  us  add  conftant  humble  pray- 
er for  divine  grace  to  keep  us  from  backsliding — 
from  inftability — from  all  delufion — and  falfe 
doctrines.  Odious  is  the  character  of  the  back- 
Jlider.  The  unftable  man  cannot  excel.  Fer- 
vently— conftantly,  mould  we  look  to  the  God 
of  all  wifdom  and  grace  to  keep  us  from  dif- 
honouring  him,  and  the  truth,  by  backfliding, 
and  error; — that  he  would  be  pleafed  to  open 
our  eyes  to  fee  the  truth,  and  our  ears  to  hear 
it: — that  he  would  confirm  us  in  goodnefs : — 
eftablifh  us  in  the  faith  : — and  hope  of  the  Gof- 
pel,  that  we  may  not  only  be  deadfall  and  im- 
moveable, but  abound  more  and  more  in  the 
work  of  the  Lord — be  perfect  in  every  good 
word  and  work— and  thus  be  kept  by  the  power 
cf  God  through  faith  unto  falvation. 


^*s  -&+■■<?*  ■  &*  -^  -<**  -+*  "***  '-^*  "^  U«*K '"&"*  •&*  -&*  -^  '■*"  -*^  '-*»"*  -0~-&^-?~>-^~<!?->-+^ 

.^-^^w?-M^>-»-<^~•-<£;,"•,■<^'•,-'^  *-<&~  >-&''-<?- ^-t^-"-^'-^  •??•'-&-**?■  -&  •"**  •  -<*>-  *&  m»»-  <-*»-  -<*-> 


DISCOURSE     XXL 


The  general  excellency  of  the  Chriftian  Religion. 

i  CORINTHIANS  xii.  31. 

Bur  covet  earneftly  the  beft  gifts  ;  yet  fhow  I  unto 
you  a  more  excellent  way. 

IN  the  Church  of  Corinth   there   was  much 
contention  about  the  various  miraculous  gifts 
of  the  holy  spirit,  which,   in   the    fir  ft  ages 
of  Chriftianity,    were  conferred  for  the  general 
benefit  of  the  common  caufe  of  our  Salvation. 
Without  them,  fmall  would  have  been   the  fuc- 
cefs  of  the  Apoftles.     Their  wonderful  fuccefs 
depended  not  upon  the  efficacy  of  human  means, 
but  is  to   be  chiefly    attributed  to  thefe  miracu- 
lous gifts.     And  they  went  forth  and  f  reached  ev- 
ery where ',  the  Lord  working  with  them,  and  con- 
firming the   word  with  figns  following.      Thefe 
gifts,  called  the  baptifm  of  the  holy  Ghoft,  were 
neceffary  to  roufe  the  attention  of  a  thoughtlefs 
generation,  to  fatisfy  the  Jew  that  the  promifed 
Mefliah,  one  greater  than  Mofes,  was  come,  and 
that  mighty  works  mowed    forth  themfelves  in 
him,  and  to  convince  the  Gentile  that  the  Idol- 
Gods    of  the  nations  were  vanity   and  a  lie. 
They  wete  alfo  necefory  to  put  men  of  Jeifure 


43  2 

and  fcience  upon  a  full  and  free  enquiry  into 
the  merits  and  worth  of  that  Religion,  which 
was  introduced  to  the  world  and  fupported  by 
evidences  of  fo  extraordinary  a  nature. — The 
perfons,  as  would  be  rational  to  fuppofe,  who 
pofferTed  thefe  miraculous  powers,  fuch  as  the  gift 
of  tongues — of  healing — of  prophefy — and  dif- 
cernment  of  fpirits,  were  confidered  in  a  high  and 
honourable  light,  in  a  light  bordering  upon  ven- 
eration. By  their  own  brethren  they  were 
greatly  refpecled,  and  among  their  heathen 
neighbours :  of  courfe,  would  be  viewed  as  al- 
mofl  divine.  Whatever  is  preternatural  calls 
forth  attention  and  wonder.  The  diftinction, 
which  thefe  gifts  conferred,  became  in  the  Cor- 
inthian Church  a  matter  of  envy.  In  this  Chap- 
ter, which  is  clofed  with  our  text,  the  Apoftle 
takes  up,  and  largely  difculfes  the  fubjecl  of  the 
miraculous  gifts  of  the  fpirit.  He  allows  them 
to  covet,  eameftly  to  defire  and  feek  thefe  gifts, 
not  as  an  occafion  of  boafting  and  pride,  but 
that  thereby  they  might  be  the  inftruments  of 
more  fuccefsfully  fpreading  the  truth  and  glory 
of  the  Gofpel.  But  he  would  have  them  by  no- 
means  forget  that,  excellent  as  thefe  gifts  were, 
there  was  fomething  ilill  more  excellent,  to 
which  he  would  moil  afFedionately  recall  and  fix 
their  attention  : — which  far  exceded  all  external 
gifts  however  fplendid,  and  that  was  the  fpirit 
of  Charitv  or  Chriftian  benevolence,  which  is 
the  effence  of  all  pure  and  undehled  Religion. 
But  covet  eameftly  the  beft  gifts  :  and  yet  j how  I 
unto  you  a  more  excellent  way. 

This  more  excellent  way,  which  he  above  all 
recommends  to  them,  is  that  of  Charity,  or  real 
holy  benevolent   affe&ion,    and  which,  in   the 


433 

next  Chapter,  he  difcuffes  and  illuftrates,  in  a 

manner  equally  beautiful  and  fublime.- In- 

ftead  of  calling  the  attention  of  the  audience  to 
the  particular  excellencies  of  the  divine  princi- 
ple of  holy  benevolent  affection,  Charity,  I  fhall 
attempt  to  flate  at  large  the  general  excel- 
lency of  the  Chriftian  religion.  And  for  this, 
the  words  fele&ed  for  prefent  meditation,  lay  a 
proper  foundation.  Charity  indeed,  as  but  now 
mentioned,  is  that  more  excellent  way  intended  by 
the  Apoftle,  and  of  which  he  fpeaks  in  the  fol* 
lowing  terms. — -Though  I /peak  with  the  tongues 
of  men  and  angels,  and  have  not  charity,  I  am  be* 
come  as  founding  brafs,  or  a  t'mkling  Cymbal,  But 
iince  Charity  which,  here  doth  not  mean  benifi- 
cence  to  the  poor,  but  the  true  love  ot  God  and 
man,  or  holy  benevolent  affection,  is  the  fum 
and  eifence  of  true  Chriftianity,  we  may  natu- 
rally pafsto  confider  the  general  excellen- 
cy of  the  Christian  Religion,  or  to  fhow, 
in  a  number  of  important  refpe&s,  how  excel- 
lent a  way  the  Gofpel  is,  which  it  is  propofed  to 
do,  in  the  four  following  difcourfes. 

To  all  the  real  friends  of  Zion,  of  rational  re- 
ligion, this  mult  be  of  all  themes  one  of  the 
moll  pleating.  Whoever  loves  either  his  Maker 
Or  Redeemer,  mull  feel  a  fatisfaclion,  greater 
than  words  can  defcribe,  to  hear  the  honours  of 
that  religion  unfolded,  which  the  fupreme  Be- 
ing hath  fo  clearly  revealed,  which  a  Saviour  di- 
ed to  eftablifh,  and  upon  which  his  own  hopes 
of  eternal  felicity  mud  be  founded. — If  any  fub- 
jecl,  therefore,  in  the  extenfive  fcience  of  theol- 
ogy, be  able  to  awaken  and  fix  the  attention  of 
a  congregation,  it  muft  be  the  one  now  to  be 
Fff 


454 

confidered.  After  all  that  can  be  faid  by  me,"  or 
even  by  the  mod  eloquent  tongue,  or  written  by 
the  ableft  pen,  in  praife  of  that  Religion  which 
we  enjoy,  the  one  half  of  its  praifes  will  be  ftill 
untold.  With  much  propriety  may  the  words 
of  the  Queen  of  Sheba,  expreilive  of  her  well- 
founded  admiration,  after  fhe  had  leifurely  fur- 
veyed  the  grandeur  and  glory  of  Solomon,  and 
been  an  ear-witnefs  of  his  wifdom,  be  applied  to 
the  fubject  of  the  general  excellency  of 
the  Christian  Religion. — And  j he  faid  to 
the  king,  it  was  a  true  report  that  I  heard  in  mine 
own  Land  of  thy  ads  and  of  thy  wifdom  ;  howbeit 
I  believed  not  the  words ,  until  I  came,  and  mine  eyes 
have  feen  it  \  and  behold  the  one  half  was  not  told 
me :  thy  wifdom  and  profperity  exceed  the  fame 
which  I  heard,  Happy  are  thy  men,  happy  are 
tbefe  thy  fervants,  which  fland  continually  before 
thee,  and  that  hear  thy  wifdom, — Thrice  happy 
are  thole  who  knew  the  excellency  of  the  Chrif- 
tian  Religion,  not  merely  from  fpeculation,  but 
from  feeling  its  temper,  and  practifmg  its  duties. 
►—May  divine  grace  enable  me  to  fpeak  upon 
this  great  fubjecl  in  fuch  a  manner,  that  when 
you  have  heard  its  glories,  you  may  be  fo  delight- 
ed with  it,  as  to  be  refolved  in.  your  own  minds, 
that  you  will  never  for  the  future  neglect  ity 
whatever  elfe  may  be  neglected. — I  have  an  in- 
exprefTibLe  foliutude,  left  fo  important  a  fubject 
fhould  be  debafed  by  the  imperfect  manner,  in 
which  it  will  be  illuilrated. — 

In the frfl  place,  the  worth  of  the  Gofpel  way 
of  life  and  peace  will  deeply  imprefs  the  mind 
concrafted  with  every  other  Religion.  All  the 
religions  which  have  ever  been  in  tne  world, 
from  the  beginning  tg  this  day,  may  be  divided 


43S 

into  revealed  and  unrevealed.  Man  will  have* 
fome  kind  of  Religion.  To  fuppofe  all  the  hu« 
man  race  can  be  brought  to  abfol^te  fcepticifm 
or  Atheifm,  is  the  idled  of  all  chimerical  fuppo- 
fitions.  Vifionary  are  thofe  philofophers  who 
believe  this  pomble.  While  they  exert  them- 
felves  to  bring  it  to  pafs,  they  may  be  the  means 
of  diffufing  impiety  and  irreligion  confiderably, 
and  of  confequence  profanenefs  and  immorality. 
They  will  find  fome  profeiytes.  For  riothmg 
was  ever  yet  fo  abfurd  or  felf-contradictory,  on 
the  fubjed  of  religion,  but  fome  have  been  found 
foolifh  enough  to  embrace  and  defend  it.  But 
in  the  end  all  wiil  be  convinced,  that  the  attempt 
to  extirpate  all  religion  from  the  Earth,  will 
be  like  contending  with  the  Elements,  or  oppo* 
ting  nature  in  her  great  courfe,  and  therefore 
cannot  fucceed*  The  propenfion  towards  fome 
kind  of  religion  in  the  human  heart  is  ftrong. 
There  is  a  natural  preparation  in  our  minds  for 
receiving  fome  impreifions  of  fupernatural  be* 
lief.  "  Upon  thefe,  among  ignorant  and  uncul- 
"  tivated  men,  fuperftition  and  enthufiafm  never 
"  fail  to  graft  themfelves.  Into  what  monftrous 
<c  forms  thefe  have  (hot  forth,  and  what  various 
"  mifchiefs  they  have  produced  to  fociety,  is  too 
"  well  known."  Defigning  men  are  always 
ready  to  take  advantage  of  this  popular  weak- 
nefs,  and  to  direct  the  fuperftitious  bias  of  the 
multitude  to  their  own  ambitious  and  interefted 
ends.  Hence  all  the  impoftures  which  have 
been  in  the  world  among  the  various  nations, 
and  in  various  ages.  Hence  the  impofture  of 
Mahomet — that  of  Zoroafter  among  the  antient 
Perfians — of  Numa  Pompilius  at  Rome  : — and 
of  all  the  heathen  Oracles.  Whoever  attends 
to  thefe,  with  a  candid  and  critical  mind,  will 


436 

have  a  proof  abundantly  clear,  and  fully  fatisfac- 
tory,  that  they  could  not  have  a  celeftial  origin, 
but  mufl  be  man's  device,  mere  fraud  and  delu- 
fion.  All  the  particular  religions  which  have 
ever  been  in  the  world,  may  be  comprehended 
in  thefe  three,  paganifm>  Judaifm  inclufive  of  the 
patriarchal,  and  Chriitianity  to  which  the  Jew- 
ifh,  including  the  patriarchal,  was  only  introduc- 
tory. And  we  may  add  Deifm,  if  that  may, 
with  any  juftice,  he  called  a  religion.  A  fair 
and  large  contrail  of  all  thefe,  in  their  nature, 
their  tendency,  their  doctrines,  their  rites  would 
be  an  effectual  way  to  evince  the  glories  of  the 
Chriftian  Theology,  as  the  only  true  fyftem  ; 
for  the  Jewifh  was  only  typical  of,  and  prepara- 
tory to  it.  This  cannot  now  be  done,  for  it 
would  interfere  with  the  prefent  defign.  I  think 
however  if  fome  able  and  learned  pen  were  em- 
ployed to  do  this,  it  would  be  an  unfpeakable  ad- 
vantage to  the  Chriftian  Caufe,  and  lading  ben- 
efit to  the  world.*—-. — I  now  content  myfelf 
with  only  jufl  obferving,  compared  with  the 
ceremonies  of  the  law  of  Mofes,  or  all  the  hea- 
then fyftems  of  morality  or  fuperftition,  the 
Chriftian  Religion  mines,  like  the  Sun  in  his 
meridian  fplendor,  compared  with  the  borrowed 
light  of  the  Moon,  or  faint  glimmering  of  the 

*  The  reader  will  take  notice  that  I  fuppofe eminent fervice 
nay  be  done  the  Chriftian  Religion,  by  a  fair  and  candid  com- 
parifon  made  between  it,  and  all  other  religions — namely,  Pa- 
ganifm — Mahomitanifm— and  the  philofophic  religion  of  mod- 
ern Infidels — or  rather  irreligion.  This  is,  in  a  meafure,  a  new 
fubject.  And  as  from  the  ftate  of  our  Country  the  probability 
is  that  the  grand  difpute  will  be,  shall  we  have  any  reli- 
gion or  shall  we  not  ;  foit  would  be  a  peculiarly  seasona- 
ble fubject.  I  hope  fome  able  pen  will  ere  long,  undertake 
the  arduous  tafk  to  difcufs  it. — An  elegant  pen  has  beautifully 
contrafted Mahomitanifm  with  the  Gofpel.  But  we  wantfome= 
thing  further. 


437 

Stars.  And  the  word  was  made  flc/h  and  dwelt 
among  us,  and  we  beheld  his  glory  as  of  the  only 
begotten  of  the  father  full  of  grace  and  truth.  The 
law  came  by  Mofes,  but  trace,  and  truth  by  yfus 
Chrifi.  It  is  the  bed  religion  that  ever  was,  or 
that  will  be  ever  published  to  the  word.  The 
laft  difpenfation  of  mercy  is  it,  which  will  ever 
be  revealed  to  a  fulfill  race:  and  its  glory  is 
iiich  as  befpeaks  its  divine  original,  in  fo  clear 
and  affecling  a  light,  that  all  will  be  left  perfectly 
inexcufahle,  if  they  neglect  its  calls,  or  refufe  to 
comply  with  its  oners.  For,  it  is  juft  fuch  a  Re- 
ligion as  depraved  and  fallen  Creatures  need. 
It  provides  for  their  relief  and  pardon,  while  at 
the  fame  time,  it  fecures  the  honours  of  the  law 
— of  the  Character — and  of  the  Government  of 
God.  None  who  will  diveft  themfelves  of  prej- 
udices, and  in  the  fpirit  of  candor  examine  its 
nature,  can  help  admiring  the  grace  which  it 
reveals  ;  the  duties  which  it  enjoins,  and  the 
comforts  which  it  imparts, not  with  a  fparing  but 
liberal  hand.  Such  as  with  patience  furvey  its 
nature,  will  be  compelled  however  reluctant,  to  ac- 
knowledge that  it  is  a  peaceful  benevolent  fyftem, 
calculated  in  the  wifeft  manner  to  promote  the 
glory  of  the  Supreme  Being,  to  fecure  the  digni- 
ty of  his  attributes,  and  to  bring  the  greatqft 
good  to  man.  Well  therefore  might  the  angel- 
ic hofts  celebrate  the  birth  of  its  founder,  in  the 
following  beautiful  anthem  of  praife  ;  Glory  to 
Cod  in  the  higheft,  good  will  to  man,  and  peace  on 
earth.- — How  mild  its  afpect !  how  beneficial  its 

tendency  ! What  is  its  object,  but  to  wa(h  a- 

way  our  fins,  that  they  may  never  rife  up  to  our 
condemnation  in  a  future  world,  to  which  we 
are  haftening  ;  to  eftablifh  our  peace— and  to 
fecure  our  felicity  ? — What  is  its  obieQ:,  but  to 


43  8 

make  us  pious  and  holy  here,  to  refcue  us  from 
that  mifery  which  we  deferve,  and  to  prepare  us 
for,  and  finally  bring  us  to,  an  inheritance  incor- 
ruptible, undefiled,  and  that  fadeth  not  away  ! — 

In  the  next  place  ^  The  Gofpel  contains  a  mod 
excellent  fyfiem  of  doctrines,  and  prefcribes  a 
plain  and  rational  mode  of  worfhip.  This  is 
one  thing,  in  which  its  glory  or  worth  confifts. 
The  univerfal  degeneracy  of  mankind,  their 
blindnefs  and  ignorance  of  God  or  their  per- 
verfenefs  of  will  muft  convince  us^hat  the  light 
of  reafon  is  not  fufficientto  bring  us  to  the  true 
knowledge  of  duty,  or  jufr.  apprehenfions  of  the 
divine  perfection,  or  to  point  out  that  mode  of 
worfhip  with  which  he  will  bepleafed.  But  the 
Chriftian  religion  begins,  where  it  ought  to  be- 
gin, by  pointing  us  firft  of  all  to  the  one  true 
God,  exifting  in  a  threefold,  though  to  us  in- 
comprehenfible  manner  ;  and  mod  explicitly 
prefcribes  the  only  right  way  of  worshipping  and 
ferving  him.  It  calls  off  the  mind  entirely  from 
all  vain  Idols,  which  are  a  lie,  and  all  abfurd 
forms,  and  fuperftitious  rites.  As  the  belief  of 
one  God  lies  at  the  foundation  of  all  religion,  fo 
it  is  altogether  fit,  and  not  only  altogether  fit  but 
perfectly  reafonable  that  we  mould  firft  be  intrud- 
ed concerning  his  being,  his  nature,  his  laws,  and 
his  character  ;  and  then  concerning  that  mode  of 
honouring  and  ferving  him,  which  will  be  accept- 
able to  him.  There  is  but  oneGod,  and  one  Me- 
diator between  God  and  man.  He  that  cometh 
to  God,  mud  believe  that  he  is,  and  that  he  is  a 
rewarder  of  all  them  that  diligently  ferve  him. 
The  hiftory  of  all  the  pagan  nations  abundant- 
ly proves  to  all  who  either  know  much  about  it, 
or  have  eyes  to  fee,  how  prone  human  nature  is 


439 

to  go  after  Idols  and  falfe  Gods ;  and  to  prac- 
tife  rites  of  worfhip,  inconfiftent,  abfurd  and 
fuperflitious — or  to  perform  in  honour  of  their 
Divinities,  facriflces,  both  extremely  cruel,  and 
exceedingly  unnatural.  The  giory  of  Chriftian- 
ity,  therefore,  mines  with  a  bright  luftre,  in  call- 
ing man's  attention  fTrft  of  all  to  the  one  true 
God  ;  and  then  to  the  right  way  of  ferving  him. 
This  alfo  fets  its  wifdom,  in  a  mofl  confpicuous 
point  of  view.  For  the  world  by  wifdom  knew 
not  God.  Mankind,  where  they  have  had  no 
affiftance  from  Revelation,  have  had  no  proper 
or  jufl  ideas  of  a  fupreme  Being. 

The  pagan  nations  of  the  earth  ever  have, 
whatever  might  be  their  civilization  or  learning, 
lived  in  the  groifefl  ignorance  of  God,  and  in  the 
mofl:  fottifh  Idolatry  :  worshipping,  by  abfurd 
and  impure  rites,  many  of  their  Idols.  They 
have  paid  honours  divine  to'  the  fun,  moon,  and 
ftars  : — to  birds,  hearts,  and  nines,  nay  even  to 
infects  and  plants.  The  wife  Greeks  and  learn- 
ed Romans  are  not  to  be  excepted.  The  few 
philofophers  among  them,  who  faw  and  defpi- 
fed  the  folly  of  the  vulgar  fuperilition,  did  not 
mark  out  any  rational  fyftem  of  worfhip.  The 
people  at  large  lived,  not  only  in  the  vilefl  Idol- 
atry, but  indulged  in  the  mod  unnatural  and 
deteftible  vices,  fuch  as  cannot  be  named,  with- 
out  cauling  us  to  blufh  for  the  fhameful  conduct 
of  human  nature. 

As  the  few  philofophers,  in  the  antient  civili- 
zed heathen  nations,  who  had  arrived  at  the 
greater!  eminence  in  the  knowledge  of  what  U 
called  natural  religion,  exhibit  to  us  in  the 
midfl  of  fome  bright  fayings  about  the  fupreme 
Being,  the  firfl:  caufe  of  all  things,  many  child 


44-o 

ifh  and  unworthy  notions  ;  fo  they  have  alfo  giv^ 
en  a  poor,  defective  fydem  of  moral  Virtue, 
It  muft  not  be  denied,  that  fome  very  rational 
and  wife  fayings  concerning  the  being  and  at- 
tributes of  the  Deity,  have  come  down  to  us 
from  the  antient  fages.  But  none  of  them  had 
any  uniformly  confident  and  jud  apprehenfions 
of  him.  Their  notions  about  the  fird  caufe  of 
all  things,  had  in  them  a  drange  mixture  of 
truth  and  error,  fenfe  and  nonfenfe.  Some- 
times in  reading  them,  we  are  druck  with  agree- 
able furprife,  at  the  judice  of  fome  obfervation 
concerning  the  being  of  a  God,  his  perfection, 
and  Providence.  But  alas !  the  pleafure  is  de- 
droyed  in  a  moment  by  fome  mod  abfurd  or 
impious  fentiment : — all  is  confounded  with  fa- 
ble and  dclion. — When  we  turn  our  eye  to  their 
notions  of  moral  Virtue,  and  man's  real  happi- 
nefs,  we  find  little,  if  any  more  fatisfaction. 
They  wrangled  continually  about  the  chief 
good,  or  true  happinefs  of  man.  They  differ- 
ed mod  widely  from  each  other.  And  none 
of  them  hit  upon  the  truth. — Their  morality, 
viewed  only  with  a  fuperficial  eye,  I  grant,  looks 
fpecious  and  finning.  Some  beautiful  and  jud 
fentiments  are  difplaved  in  all  the  elegance  and 
charms  of  language.  The  man  of  tafle  admires 
the  diclion.  We  read,  with  a  kind  of  rapture, 
fome  of  their  fentences :  the  ideas  of  morality 
contained  in  them  are  fo  jud,  and  the  dile  fo 
pleafing.  Many  of  their  moral  fayings  indeed 
are  worthy  to  be  imprinted  on  the  memory. 
But  when  we  critically  and  impartially  weigh 
their  fydems,  of  moral  Virtue,  we  find  them  ef- 
fentially  defective.  For  they  are  always  built 
upon  wrong  principles.  A  contracted  felf-love? 
or  a  regard  to  the  external  advantages  of  fociety. 


44* 

of  a  hope  to  live,  in  the  praifes  of  the  lateft  pos- 
terity, were  their  higheft  motives.  The  rewards 
of  piety — the  honour  of  God — and  the  certain 
belief  of  a  future  ftate  cannot  be  reckoned  at  all 
a  part  of  their  religion.  Nay,  if  any  acknowl- 
edged the  unity  of  the  Godhead,  they  were  re- 
puted Atheifts.  And  the  belt  of  them  all  plea- 
ded for  fuicide,  and  other  fhocking  and  unnat- 
ural vices. 

For  arguments  fake,  we  will  admit  that  our 
reafon,  without  any  help  from  a  divine  revela- 
tion, is  adequate  to  teach  us  the  duties  of  morali- 
ty, fo  far  as  may  be  needful  to  regulate  all 
our  conduct  in  this  world,  and  to  diredtall  the 
exercifes  of  our  affeclions  aright  as  to  time. 
Still  fomething  further  is  effential.  When  I  ad- 
mit this  fufliciency  of  reafon  in  regard  to  moral 
duty  ;  I  do  not  admit  by  any  means  that  it  can 
be  proved. — But  if  it  could  be  proved,  (till  the 
wonderful  difcoveries  of  the  Gofpel  refpecting  a 
Mediator  and  a  world  to  come,  and  many  other 
important  points,  would  be  not  only  molt  defira- 
ble,  but  effentially  neceffary.  And  therefore, 
the  Gofpei  is  indeed  glorious  and  excellent. 
Reafon,  then,  feparate  from  Revelation,  cannot 
inform  us  concerning  fome  of  the  moil  neceffary 
and  effential  things  in  Religion.  It  cannot  tell 
us  whether  any  pardon  of  fin  can  be  difpenfed  to 
us.  It  cannot  inform  us,  either  what  the  re-^ 
compence  of  Virtue  will  be,  or  the  punifhment 
of  Vice.  It  cannot  afcertain  the  degree  of good- 
nefs  which  will  be  remunerated  ;  if  any  is  to  be 
at  all : — or  what  kinds  and  degrees  of  Vice  fhall 
be  punilhed.  It  cannot  point  out  to  us,  what 
C\m^  of  which  we  have  been  guilty,  will  be  for* 

G    P-    or 


442 

given;  or  whether  any  will  be  ;■  or  if  they  will 
be3  upon  what  grounds.  Neither  can  it  look 
foi  ward  into  another  Hate  of  being,  and  tell  us 
the  duration  in  which  we  fhall  exift  ;  or  in  which 
Virtue  will  be  remunerated  ;  or  in  which  Vice 
will  be  frowned  upon  : — or  indeed  whether 
there  fhall  be  any  future  ftate  at  all  -,  or  whether 
there  will  be  a  future  retribution,  if  a  future  ftate. 
It  m?,y  conjecture  on  thefe  mod  important  and 
effential  fubjects.  But  it  can  go  no  farther  thai* 
mere  conjecV.-re  ;  and  as  to  fome  of  them,  hard- 
ly fo  far.  Its  light  here  is  fo  feeble,  that  it 
fcarcely  glimmers.  It  cannot  therefore  relieve 
us  under  the  pains  and  anguifh  of  a  guilty  con- 
fidence. It  hath  no  motives  and  arguments  of 
weight  fufficient  to  induce  us  to  break  off  all 
our  fins  by  repentance,  and  our  tranfgreflions 
by  turning  unto  the  Lord.  It  fpreads  not  be- 
fore us,  an  endlefs  good  to  engage  us  to  love  and 
fear  God,  or  endlefs  punifhment  to  deter  us 
from  fin. — In  the  world  we  often  behold  vice 
profpered,  and  Virtue  depreffed.  The  wicked 
often  flourifh,  in  the  courfe  of  human  events ; 
and  upon  them  fortune  fmiles  propitioufly :  while 
the  worthy  and  the  good  experience  the  bitter- 
nefs  of  calamity,  and  adverfity  takes  them  by 
her  cold  hand.  In  cafes  of  this  nature,  reafon 
would  utterly  fail  in  adminiftering  fufficient  fuc- 
cour,— But  Religion  compofes  the  mind  under 
all  the  viciflitudes  of  human  life.  Nay,  it  opens 
to  us  rich  corriblation.— And  one  eminent  branch 
of  its  excellence  is  that  it  inftrucls  us  fully,  clear- 
ly, and  plainly  as  to  jufl  notions  of  God,  of  the 
manner  in  which  he  will  be  worfhipped,  of  his 
readinefs  to  forgive  us  on  our  repentance  and 
amendment  through  an  atonement  made  for  fin- 
It  teaches  us,  alfo,  the  nature  of  this  atonement 


443 

It  informs  us  of  the  nature  of  true  Virtue ;  the 
rewards  of  it ;  the  punifliment  of  Vice ;  the  con- 
tinuance of  the  one  and  the  other ;  and  the  cer- 
tainty of  a  life  to  come. — It  opens  to  us  the  truth 
m  diftin&ion  from  all  error ;  and  is,  therefore, 
by  way  of  eminence  fometimes  called  the 
truth.  Its  author  is  (tiled  the  true  and  faith- 
ful witnefs.  And  its  doctrines  are  fet  forth  as 
true  and  faithful  fayings.  It  points  out  the  right 
path,  and  guards,  as  much  as  is  poflible  againft 
all  falfe  principles  and  delufions,  vifions  and  idle 
dreams  in  things  of  a  religious  nature.  And 
what  is  much  to  its  praife,  and  no  inconfidera- 
ble  proof  of  its  divinity,  it  doth  not  dwell  upon 
fubtle  and  curious  fpeculations,  whofe  tendency 
would  be  only  to  embarrafs  and  perplex  honeft 
inquirers  after  truth  and  happinefs  ;  or  at  leafl 
to  amufe  the  imagination,  without  mending  the 
heart,  or  regulating  the  morals  of  men. 

With  the  utmofl:  poiTible  clearnefs  and  force 
of  language,  it  ftates  what  we  are  by  nature,  and 
what  we  muft  be  by  grace : — the  manner  in 
which  we  mull  live,  and  what  we  are  to  expect, 
if  we  conform  ourfelves  to  its  precepts,  and  ex- 
ercife  its  temper,  in  another  world,  as  a  recom- 
pence.  It  directs  us  to  keep  under  due  difci- 
pline  all  the  turbulent  paflions  and  evil  propen- 
sities of  the  mind.  They  thai  are  Chrift's,  fays 
tJpe  Apqftle  Paul,  have  crucified  the  fiejh  with  Its 
lujls  and  affeclions.  The  fame  infpired  penman 
thus  exhorts  uSj  Let  us  walk  honejlly  as  in  the  day  ; 
not  in  rioting  and  drunkennefs,  not  in  chambering 
and  wantonnefs,  not  inftrife  and  envying.  But 
put  on  the  Lord  jfejus  Chriji,  and  make  not  pro- 
-vifionfor  the  fiejh,  to  fulfil  the  lufts  thereof. 

What  is  worthy  of  particular  notice,  the 


444 

chriftian  Religion  has  no  pomp  and  parade.  It 
relates  the  great  truths  which  we  are  to  believe 
and  leaves  them  to  have  their  impreffion  both  on 
the  heart  and  life.  It  difcovers  indeed  the  mod 
fublime  myderies,  doctrines  above  man  to  invent, 
and  confequently  above,  though  not  repugnant 
to  reafon. — It  informs  us  of  the  Fall  of  man, 
that  tragical  event  whence  all  out  woes  :— and 
the  method  of  our  recovery  : — that  tue  Supreme 
Being  exiits  as  Father,  Son,  and  holy  Ghoft, 
poiTerTed  of  all  poffible  perfections,  and  worthy  of 
all  homage  : — that  he  orders  and  difpofes  of  the 
Univerfe,  the  natural  and  moral  world,  at  pleaf- 
ure  : — that  he  controuls  and  directs  all  things 
and  events  : — that  the  eternal  defliny  of  every 
one  of  the  Children  of  men  is  in  his  fovereign 
hands  : — that  purity  of  heart  and  piety  of  life 
are  eiTential  to  falvation  :— that  incorrigible  fin- 
ners  muft  be  punifhed  with  endlefs  dedruction  :— 
that  at  the  end  of  the  world,  the  dead  will  be 
xaifed  :■ — the  living  be  changed  in  a  moment,  in 
the  twinkling  of  an  eye  :« — that  a  general  judg- 
ment will  be  holden  :— that  all  real  goodnefs  will 
ffiare  in  a  glorious  reward  : — and  that  grace  di- 
vine is  neceff'ary  to  form  and  prepare  the  heart 
for  the  eternal  enjoyment  of  God. 

And  what  is  by  no  means  to  be  omitted,  all 
its  doctrines  are  confident.  They  form  one  ra- 
tional connected  fyitem.  There  is  no  contra- 
diction, no  darknefs,  or  myflicifm  reding  upon 
its  doctrines,  as  they  are  dated  in  the  facred 
Volume,,  though  they  have  been  differently  ex- 
plained by  different  denominations.  They  are 
in  themfelves  clear.  They  are  full.  They  are 
explicit.  No  clouds  hang  over  them.  And  ev- 
ery lover  of  this  holy  religion  mud  deeply  re^ 


445 

gret,  that  ever  any  human  mixtures  and  tradi- 
tions mould  be  fubftituted  for  the  command- 
ments of  God.  Much  more,  that  thefe  laft 
mould  be  made  null  and  void,  or  fuperfeded  by 
thofe,  as  the  moft  generous  candour  mud  allow 
they  have  by  various  Communions  of  Chriflians. 

As  to  the  mode  of  worfhip,  and  divine  ordi- 
nances to  be  attended  upon  ;  they  are  fuch  as 
reafon  fully  approbates  ;  they  are  free  from  fu- 
perftition  and  enthufiafm.  Superflition  places 
all  the  excellence  of  worfhip  in  rites  and  forms, 
names  and  ceremonies.  It  tythes  mint,  annife 
and  cummin.  It  lays  great  ftrefs  on  mere  bodi- 
ly obfervances  which  profit  little,  or  on  trifles. 
— Enthufiafm  lays  claim  to  fictitious  joys,  vif- 
ionary  raptures,  to  infpiration,  and  an  uncom- 
mon intimacy  with  the  Deity.  Now  it  is  the 
Excellency  of  the  Chriftian  religion,  that  it  gives 
no  countenance  to  either  of  thefe.  It  always,  on 
the  contrary,  places  the  effence  of  all  acceptable 
worfhip,  in  the  pure  and  fervent  devotions  of  the 
heart,  in  a  rational  and  enlightened  piety,  com- 
manding us  (latedly  to  offer  homage  to  God: — 
to  be  fervent  in  fpirit  Serving  the  Lord  : — and 
to  prefent  ail  our  prayers  to  his  throne,  in  the 
name  of  our  Redeemer,  relying  on  his  complete 
righteoufnefs,  and  efficacious  interceffions.  For 
he  is  that  other  angel  that  came  andjlood  at  the 
Altar ',  having  a  golden  Cenfor,  and  there  was  giv- 
en unto  him  much  incenfe,  that  he  Jhould  offer  it 
with  the  prayers  of  all  faints  upon  the  golden  Altar. 


DISCOURSE    XXIL 


The  general  excellency  of  the  Chriftian  Religion* 

i  CORINTHIANS  xii.  31. 

Bur  covet  ear nejily  the  be/l  gifts  ;  yetjhow  I  unto 
you  a  more  excellent  way. 

THE  more  excellent  way  here  fpoken  of,  is 
that  of  Charity,  by  which  we  are  not  to 
underftand  a  liberal  and  bountiful  difpofiton,  or 
mere  almfgiving,  or  a  favourable  opinion  of  the 
good  or  fafe  (late  of  others,  which  is  the  gene- 
ral acceptation  of  the  word  in  common  difcourfe, 
and  in  fome  writers,  but  the  great  principle  of 
love  to  God  and  man,  which  is  the  fcripture- 
fenfe  of  the  word.  In  a  preceeding  fermon,  on 
thefe  words,  the  Congregation  were  informed, 
that  it  was  propofed  by  divine  leave,  at  fome 
length  to  confider  from  them  the  general  ex*- 
cellency  of  the  Chriftian  Religion  :  and  that, 
it  was  prefumed  the  intelligent  hearer  would  im- 
mediately perceive,  that  they  laid  a  proper  foun- 
dation for  fo  extenfive  a  defign.  No  fubjed  in 
Divinity  can  be  more  important  in  itfelf,  more 
feafonable  in  this  day,  or  more  iirterefting  to 
any  audience,  than  the  one  before  us.  For  it 
is  becaufe  the  beauty  and  glory  of  the  Chriftian. 
Religion,  in  itfelf,  or  compared  with  all  other 


448 

particular  religions  which  have  been  in  the 
world,  are  not  difcerned  or  realized,  that  any, 
in  their  folly  or  pride  of  abilities  and  philofophy, 
reject  it  as  unworthy  of  credit ;  or  feoff  at  it  as 
a  cunningly  devifed  fable  ;  or  embrace  a  maimed 
and  defective  icheme  of  it.  To  the  fame  gene- 
ral caufe  mult  it  be  afcribed,  that  others  are 
carelefs  and  indifferent  about  complying  with  its 
offers  of  life  and  pardon,  who  daily  fit  under  its 
miniflrations.  Moil  happy  will  it  be,  therefore, 
if  in  the  progrefs  of  our  reafonings  and  illuflra- 
tions,  an  impreflion  may  be  made  on  the  mind, 
of  the  beauty  and  worth  of  that  fyftem  of  Reli- 
gion, under  which  in  the  courfe  of  a  wife  and 
Sovereign  Providence,  it  is  our  favoured  lot  to 
live.  If  you  will  carefully  and  ftriclly  attend,  I 
fhall  not  defpair  of  effecting  fo  defireable  a  pur- 
pofe  :  for  all  who  have  eyes  cleanfed  of  preju- 
dice to  fee,  ears  fandified  by  a  folemn  awe  of 
God  to  hear,  and  understandings  awakened  by 
the  importance  of  the  fubject  to  perceive,  can- 
not help  being  ftruck  with  the  beauty  and  worth 
oftheGofpel. — 

We  have  already  taken  notice  of  the  fyflem 
of  doctrines  and  mode  of  worfhip  which  the 
Gofpel  contains,  as  deferving  of  praife  and  ad- 
miration, as  well  as  its  glory  compared  with  the 
law  of  Mofes,  or  pagan  fy Items  of  morality  and 
fuperftition. 

Thirdly — We  now  proceed  to  confider  as  a 
farther  evidence  of  the  excellency  of  the  Chrif- 
tian  Religion  the  duties  which  it  enjoins,  and 
the  motives  by  which  they  are  enforced. 

One  very  great  branch  of  the  Excellence  of 
Chriftianity  confifts  in  its  containing  a  moft  ra* 


449 

tionalfyjlem  of  duties,    and   enforcing   them   by 
the  mo't  folemn  motives.     The  doctrines,  indeed, 
the  precepts,  the  duties,  and   the  ordinances  of 
the  Chriftian  religion  are  Rich  as  befpeak  its  Ex- 
cellence, and  the  juftice  of  its  claims  to  a  celef- 
tial  origin.     We  have  already  gone  over  with  a 
fummary  of  its  doctrines,  and  a  brief  view  of  its 
mode  of  worfhip.     Imperfect  indeed  was  the 
enumeration,  and  very  fhort  the  view,    but  fuffi- 
cient  to  evince  the  Excellence  of  it,  as  a  divine 
Religion. — For  whatever  weight  is  to  be  laid  on 
the  external  evidences  of  the  Chriftian  Religion., 
and  it  is  to  be  conferTed,  that  great  weight  is  to 
be  laid  upon  them,  and  that  they  have  been  hap- 
pily and  beaucifully  illuftrated  by  fome  of  the 
mod  learned  men  the  world  ever  faw  ;  ftill  after 
all,  the  proof  which  administers  to  the  reflecting 
mind  the  moil  entire  fatisfaction,  is  its   internal 
Excellence,  its  own  inherent  worth  and  merit. 
To  the  real  believer,  who  has  experienced  its  di- 
vine power,  the  witnefs  of  God's  fpirit  with  his 
that  he  is   a  child  of  God,  is  above  all  other 
things,  a  proof  to  him  of  the  truth  and  glory  of 
the  Gofpel.     But  this  is  merely  perfonal.     This 
is  like  the  new  name,  the  white  f lone,  or  hidden 
manna,  which  no  man  knoweth  laving  he  that 
receiveth  it. — To  him  that  overcometh  will  I  give 
to  eat  of  the  hidden  manna,  and  will  give  him  a. 
white  Jlone,  and  in  theflonea  new    name  written 
which  no  man  knoweth  fa-ve  he  that  receiveth  it. 
He   that  believeth    hath    the  witnefs    in  himfelf 
The  Gofpel-fyftem,  then,  lays  before  us  the  du- 
ties to  be  performed  by  us,  in  the  various  places 
and  relations  of  life,  as  well  as  the  doctrines  to 
be  believed.     It  tells  us  what  we  are  to   do,  as 
veil  as  what  v/e  are  to  believe.     And  that  mere 
H  h  h 


45* 

__ _ _> _  * 

belief,    though  the  moft   orthodox,    feparatecf 
from  the  practice  of  duty,  cannot  avail  to  our  ac- 
ceptance with  God. — And  it  is  to  the  honour  of 
the  Gofpel  that  there  is  no  deficiency  in  regard 
to  the  duties  urged  upon  us,  any  more  than  the 
doctrines  to  be  received  by  us,  the  faith  once  de- 
livered to  the  faints.     Ail  we    are  to  do,   then, 
in  order  to  obtain  the  clmne  favour  and  to  in- 
herit eternal  life,  is  moft  clearly  placed  before  « 
the  mind,     The  practical  part  of  religion,  or  the 
precepts  to  which  our  lives  and  conversation  are 
to  be  conformed,   is  exceedingly  plain.     None 
in  juflice  can  urge  that,  what  is  neceffary,  in  the 
preceptive  part  of  fcripture,  is  beyond  their  abili- 
ty to  comprehend,  or  that  it  is  not  reconcileable 
to  reafon.     To  every  eye,   though   weak,    the 
great  outlines  of  duty  are  vifible.     Who  is,  or 
need  be  ignorant  of  what  will  infallibly  enfure 
his  complete  and   eternal    felicity  ?  If  fuitable 
pains  be  taken,  and   the  neceffary  helps   ufed, 
who  doth  not  or  may  not  underftand  the   main 
branches  oi  his  duty  to  God,  to  the  Saviour,  to 
man,  and  to  himfelf  ?  What  is  the  chief  end  of 
man  ?  can  any  plead  ignorance  here  ?  Is  it  not 
to  love  God  fupremely,  to  ferve  him  faithfully, 
and  to  be  happy  forever  in  the  enjoyment  of  him  ? 
—The  fum  of  all  revealed  duty  is  what,  in  the 
text,  the  Apo(lle  means  by    that  excellent  way? 
which  he  was  about  to  mow  unto  the  Corinthian 
Chriftians,  the  love  of  God  and  man,  or  Charity. 
On  thefe  two  following  commandments,  obferves 
the  author  of  it,  hangs  all  practical  Christianity, 
thou  jkalt  love  the  Lord  thy  Gody    with  all  thine 
heart ,    and   thy  neighbour  as   thy f elf*     He  who 
loves  his  Maker  with  all  his  heart,  and  his  fel- 
low-men as  himfelf ;  and  is  careful  in  all  things 
to  (k>  unto  them,,  as  he  would  that  they  mould 


— 

■do  to  him,  fulfills  his  duty,  in  its  main  points* 
And  if  we  comply  with  the  whole  duty  of  man — 
attend  to  all  that  is  required  of  us,  as  duty,  ref- 
pecling  God  and  man,  Jefus  Chrift,  and 
ourfelves,  we  mall  be  happy.  Por  our  duty  and 
our  happinefs  are  indiilblubly  connected.  No 
one  can  be  accepted  of  God,  or  be  blened,  who 
omits  duty  knowingly  and  habitually.  No  one 
can  be  miferable  who  confcienaouily  attends 
•to  the  whole  of  his  duty,  as  revealed  to  him  in 
the  Oracles  of  truth.  Holinefs,  then,  is  our 
highefl  intereft,  and  the  Supreme  Good.  The  way 
that  leadeth  to  life,  is  the  way  of  obedience— -of 
felf-denial — of  faith — of  hope — of  repentance^ 
of  humility — of  meeknefs— of  patience — of  all 
moral  goodnefs.  And  thefe  duties  are  repeated- 
ly urged — beautifully  illuflrated,  and  plainly 
commanded.  The  great  terms  of  life  and  peace, 
of  pardon  and  glory  are  fo  clearly  revealed 
that  he  that  runs  may  read.  And  the  Lord  an- 
fwered  me,  and/aid,  write  the  vifwn  and  make  it 
plain  upon  the  table,  that  he  may  run  that  readeth 
it.  To  the  great  clearnefs,  with  which  our  du- 
ty is  fet  before  us,  extenfive  as  we  acknowledge 
it  to  be,  may  the  following  words  be  applied. 
And  an  high  way  Jh all  be  there,  and  a  way  :  and 
itjhall  he  called  the  way  <f  holinefs  ;  the  unclean 
Jhall  not  pafs  over  it,  but  it  Jhall  be  for  thofe  :  th-e 
way -faring  men  though  fools,  jhall  not  err  therein. 
The  path  of  duty  is  a  ftraight  path.  We  can- 
not be  carried  away  from  it,  but  either  through 
a  corrupt  inclination  or  mifmformed  judgment. 
If  we  fmcerely  defire  to  be  found  accepted  of 
God,  and  to  do  our  duty  in  all  things,  and  faith- 
fully ufe  all  the  advantages  which  we  enjoy,  to 
learn  our  duty  in  its  whole  extent,  we  lhall  fail 
m  no  material  points.     Corrupt  paffions,  pride?, 


45  2 

indolence,  felf-will,  and  as  the  confequence,  an 
erroneous  conscience,  turn  us  afide  from  the 
line  of  duty.  Indeed  our  duty  in  all  its  bran- 
ches is  fo  explicitly  laid  before  us,  that  we  may 
be  freed  from  all  painful  doubts  or  diftrefling 
perplexity  about  what  we  mall  do  to  inherit  e- 
ternal  life.  If  we  be  not  voluntarily  deficient  in 
proper  care  to  underfland  our  duty,  we  may 
well  know  what  is  required  of  us  to  do,  as  ra- 
tional and  accountable  creatures,  what  will  pleafe 
our  Maker  and  Pieferver,  the  author  and  foun- 
tain of  all  goodnefs :— how  he  will  be  worfhip- 
ped: — what  will  fit  us  in  the  temper  of  our  hearts 
for  his  prefence  and  kingdom  : — -and  how,  while 
in  the  world,  to  walk  and  conduct  fc  as  to  be 
happy,  when  our  connection  with  it  fhall  be  dif- 
folved  by  death.  Indeed,  to  fay  the  truth,  our 
duty  to  God — our  duty  to  man — our  duty  to  the 
Redeemer- — and  our  duty  to  ourfelves  are  fet  be- 
fore us  in  the  Gofpel  fo  plainly,  that  with  good  and 
honeft  hearts,  we  may  eafily  underfland  it ;  and 
fo  repeatedly,  that  without  criminal  negligence, 
we  cannot  fail  to  underfland  it.  The  fum  of  it, 
as  but  now  remarked,  is  comprifed  in  fupreme 
affection  to  the  author  of  the  Univerfe  and  un- 
feigned good  will  to  men  : — in  forgivenefs  of 
injuries — in  love  to  enemies- — in  benificence  to 
the  poor — in  benevolence  to  all — in  humanity 
and  compalTion — in  jufiice  and  integrity — in  ev- 
ery Chriftian,  moral,  focial,  civil,  and  relative 
duty — in  repentance  and  reformation,  where  we 
have  done  amifs,  a  fiducial  reliance  on  the  great 
atonement  provided  by  the  fufFerings  of  the  Me- 
diator— a  conformity  to,  and  imitation  of,  his 
example  which  is  complete  and  finifhed — and 
conformity  to  the  moral  character  of  God,  to- 
gether with  an  obediential  regard  to  his  precep- 
tive, and  acquiefence  in  his  providential  will, 


453 

Conformity  to  the  divine  will  is  the  fum  of  our 
duty. 

And  what  is  worthy  of  particular  notice  here, 
is  that  Chiiitian  duty  has  but  one  object  in  view, 
the  divine  glory  and  human  happinels,  not  as 
oppofite  and  diftincl:,  but  as  infeparably  blended. 
Whether  we  eat  or  drink  or  whatever  we  do, 
wre  are  to  do  all  to  the  glory  of  God.  Of  him, 
to  him,  and  through  him  are  all  things,  to  whom 
mould  be  glory  forever.  He  made  all  things, 
and  for  his  pleafure  they  are,  and  they  were 
made.  The  univerfe  was  fpoken  into  being, 
and  is  upheld  in  being  to  manifeft  the  divine 
glory.  It  ought  therefore  to  be  our  higheft  end. 
And  the  chief  defign  of  Chriftianity  is  to  pre- 
pare us  for  happinefs,  in  fuch  away,  as  lhall  ef- 
fectually promote  the  divine  honour ;  that  is, 
in  the  way  of  holiness.  All  the  doctrines 
which  it  enjoins,  all  the  duties  which  it  requires 
— and  all  the  rites  or  facramental  inflitutions 
which  it  would  have  us  celebrate,  are,  in  their 
very  nature,  calculated  to  accomplifh  this  mod 
amiable  and  excellent  purpofe.  In  its  defign 
confequently  it  is  perfectly  uniform.  It  doth 
not  hold  up,  or  direct  us  to  aim  supremely  at 
different  and  oppofite  objects.  And  the  great 
end  which  it  keeps  uniformly,  conftantly,  and 
invariably  in  view,  beyond  all  controverfy,  is  to 
prepare  us  by  a  ft  ate  of  probation,  or  by  the  ex- 
ercifes  of  a  benevolent  heart  and  the  duties  of  a 
good  life,  for  the  kingdom.. of  heaven.  This  is 
every  where  profeffed  by  Chrift  and  his  Apoftles 
to  be  the  chief  end  of  the  Chriftian  life — the 
crown  for  which  he  is  to  contend — the  goal  to 
which  he  is  to  run — and  the  harveft  which  is 
to  recompence  him  for  all  his  labours.  "No 
fuch  prize  was  ever,  in  any  other  religion,  hung 
out  to  mankind  \  nor  any  means,  of  sourfe,  pre- 


454 

icribed  for  the  attainment  of  it." — And  how  ex- 
cellent that  fyltem  mud  be,  which  has  in  view 
fo  glorious  an  object,  cannot  but  ftrike  every 
perfen  of  reflection  and  observation.  Realbn 
mull  fee  and  acknow ledge  it.  The  path  of  duty 
is  the  narrow  way  that  leadeth  unto  life.  And 
the  only  way  to  advance  effectually  the  divine 
glory. 

And  to  enforce  duty  upon  the  hearts  and  con* 
fciences  of  mankind,  the  mod  folemn  motives  are 
opened  to  us  in  the  Chriftian  Religion ;  which 
is  a  further  and  no  inconfiderable  proof  of  its 
excellence.  After  it  has,  with  great  accuracy 
and  fulnefs,  ftated  our  duty,  it  doth  not  leave  us 
as  if  indifferent  whether  we  performed  it  or  not. 
But  as  a  firm  and  real  friend,  it  follows  us  with 
fuch  arguments  and  motives,  as  are  the  belt  a- 
dapted  to  work  upon  us,  a  faving  imprefTion. 
As  it  hath  for  its  object  our  Salvation,  fo  it  em- 
ploys every  confederation  to  gain  our  confent 
to  be  faved,  which  has  any  probability  of  fuccefs. 
It  deals  not  in  cold  and  uninterefiing  fpecula- 
tions,  or  abftrufe  points,  which  only  perplex,  or 
at  moil  amufe  the  inquifitive,  or  feed  pride.  It 
comes  home  to  our  hearts,  to  our  bofoms,  as  if 
it  would  take  no  denial  from  us :  as  if  it  beheld 
us  fooliihly  plunging  into  ruin.  "While  we  are 
{fraying  in  the  wildernefs  of  error,  it  calls  after 
us  with  the  eager  voice  of  importunity  and  love, 
and  pleads  with  us  to  return  from  our  wander- 
ings and  folly,  and  to  confent  to  be  happy.  Turn 
ye,  turn  ye,  for  why  will  ye  die  0  houfe  of  IfraeL 
1 bus  faith  the  Lord,  1  have  no  pleafure  in  the 
death  of  the  wicked,  but  that  he  would  turn 
find  live.  0  Ifrael,  return  unto  the  Lord  thy 
Cod,  for  thou  haft  fallen  by  thine  iniquity.  Take 
with  you  words  and  turn  to  the   Lord,  fay  unit 


455* 

him^  take  away  all  iniquity »,  and  receive  us  gra- 
tioujly. 

A  great  deal  has  been  faid  about  religion  in 
every  age.     There  has  been  much    contention 
about  it  too  ;  fome  pleading  for  one  fcheme    of 
doctrine,  and  fome  for  another.     Some   fetting 
up  one  plan  of  Church-order  and  difcipline,  and 
mode  of  worfhip,  and   fome    another.     But  all 
that  is  euential,  abfolutely  fo,  is  eafy  to  be  com- 
prehended, and  lies  in  a  very   narrow  compafs. 
There  are  but  a  few  things   abfolutely  neceffary 
to  falvation.     And    to  induce    us  to  attend  to 
thefe,  as  we  ought,  the  mod  folemn  and  weigh- 
ty motives  are  prefented  to  the  mind  :  motives 
adapted  in  their  own  nature,   to  influence  the 
heart,  to  intereft  the  attention,  and  to  call  forth 
the    warmeft   exertions  :   motives  fublime,  and 
of  which  reafon  mufh  approve. — All    that  is,  or 
can  be  dear  to  us  :  all  that  is  facred  :  all  that  is 
interefting  to  us  as  inhabitants  of  a  dying  world  : 
all  that  refpe&s  everlafting  happinefs  or  everlaft- 
ing  woe,  is  placed  before  us — in  the  minds  view. 
Expoftulations,  arguments,  calls,  warnings,  and 
offers  of  life  and  peace,  of  pardon  and  glory  are 
addrefied,  by  turns,  to  mankind. — To  perfuade 
us  to  do  our  duty — to  lead  holy  lives — to  pre- 
pare for  future  bleifednefs — to  hate  fin — tot  re- 
pent of  it — to  turn  from  all  unrighteoufnefs— - 
to  believe  and  accept  of  a  Saviour — and  to  obey 
the  precepts  of  moral  Virtue,  every  fuitabl£  ar- 
gument is  fuggefted.     We   are   urged   by   the 
love  of  God  ; — by  the  companion  of  Chrift  ; — 
by  the  riches  of  eternal  glory  ; — by  the  horrors 
of  eternal  perdition  -y — by  the  beauty  of  Virtue  \ 
by  the  deformity  of  vice  ; — by  the  uncertainty 
el  time  j — by  the  dying  nature  of  all   earthly 


456 

joys ; — by  the  agonies  of  death  ; — by  the  folemit 
fcenes  of  the  opening  grave  ; — by  the  tribunal 
of  the  enthroned  Judge  ; — and  by  all  the  won- 
ders of  Eternity,  to  live  as  fuch  beings,  as  we 
are,  ought  to  live,  to  be  holy  in  life  and  all  man- 
ner of  converfation,  that  after  difTolution  we  may 
afcend  to  the  realms  of  glory. 

From  this  fummary  view  of  the  duties, 
which  the  Chriflian  religion  enjoins,  and  of  the 
motives,  by  whith  thefe  duties  are  enforced,  its 
Excellence  mod  clearly  appears.  Were  we  to 
enlarge,  as  with  abundant  propriety,  we  might, 
upon  thefe  topics,  we  ihould  ftill  more  convin- 
cingly perceive  its  internal  worth  and  glory. — 
Without  dwelling  any  longer  however  upon 
them,  we  go  on  to  fay- — 

Fourthly ,  that  the  Excellency  of  the  Chrif- 
lian Religion  farther  appears,  as  it  contains  the 
mod  precious  prom ij es9  and  'richly  fupports  its  dif- 
ciples  in  days  of  forrow  and  affliction.  This  is 
an  argument  to  prove  its  glory  and  ufefulnefs, 
which  can  hardly  fail  to  make  fome  impreflion 
upon  the  mind.  In  general,  we  may  here  ob- 
ferve,  that  the  Chriflian  Religion  feems  rto  dif- 
play  a  'mod  intimate  and  perfect  knowledge  of 
human  nature  :— of  what  it  wants  to  cure  its  dif- 
orders ;  to  guard  it  from  errors  ;  to  fubdue  its 
corruptions  ;  to  llrengthen  its  principles  of  rea- 
fon  and  conscience  ;  to  re&ify  its  miflakes ;  and 
to  fupport  it  under  every  preiTure  of  outward 
calamity  or  inward  trial.  Man  as  a  frail  Crea- 
ture needs  alTiftance  ;  as  dependant,  a  refuge  y  , 
as  weak,  ilrength ;  as  ignorant,  light  and  instruc- 
tion; as  guilty,  righteoufnefs  and  pardon;  as 
wretched,  redemption  ;  and  as  a  candidate  for 
an  ether  ftate  of  exiftehce.  gracious  encourage- 


457 

nients  and  promifes.  And  this  intimate  knowl- 
edge of  human  nature  difcovered,  in  the  Gofpel, 
proves  its  excellence,  and  is  worthy  to  be  men- 
tioned among  the  evidences  that  it  came  from  a 
fource  far  above  us,  even  from  him  who  made 
us.  With  the  reflecting  and  judicious,  this  is  a 
proof  which  will  have  considerable  influence  to- 
wards Satisfying  and  convincing  the  mind.  If 
it  contained  no  precious  promifes  to  encourage 
and  animate  our  hopes,  it  certainly  would 
be  fo  far  from  being  a  perfect  and  rimmed  fyflem, 
that  it  would  be  materially  defective.  As  hope 
is  one  of  the  great  fprings  of  human  actions,  fo 
a  Religion  which  is  well  and  wifely  adapted  to 
our  nature,  would  not  fail  to  addrefs  this  power 
of  the  foul,  and  make  all  the  advantage  of  it 
that  could  be  made,  to  bring  about  its  everlaf- 
ting  faivation.  A  Religion  which  is  true  and 
genuine,  muit  take  man  as  he  is — as  he  is  found 
in  experience,  and  treat  him  accordingly.  And 
one  peculiar  excellence  of  the  Chriltian  Reli- 
gion is,  that  it  actually  takes  man  as  he  is--ad- 
dreffes  him  as  fuch,  as  a  moral  agent,  as  a  ra- 
tional though  fallen  Creature,  as  defigned  for 
an  immortal  duration,  and  accountable  to  his 
.Maker  not  only  for  all  his  outward  conduct,  but 
alfo  for  his  mental  exercifes— or  views,  exercifes, 
and  affections  of  heart. 

A  brief  confideration  of  the  richnefs,  exten- 
fivenefs,  and  precioufnefs  of  its  promifes  to  en- 
courage hope  and  exertion,  will  teach  us  that 
it  molt  marvelloufly  confults  what  man  is.  Its 
.promifes  are  indeed  glorious.  We  cannot  re- 
flect upon  them,  without  being  filled  with  won- 
der ;  and  their  aim,  like  the  doctrines  of  the 
I  i  2 


458 

Gofpel,  is  to  increafe  in  the  foul  holinefs  and 
meetnefs  for  heaven.  Having  therefore  fays  the 
Apoftle  Paul,  thefe  promifes  dearly  beloved,  let  us 
cleanfe  ourfelves  from  alljilthinefs  ofjlejh  and  fpir- 
it,  and  perfecl  holinefs  in  the  fear  of  the  Lord. 
How  divine,  therefore,  the  tendency  of  Gofpel- 
promifes!  The  defign  of  the  precious  promifes 
of  the  Gofpel  is  here  exprefsly  declared.  It  is 
not  to  amufe  the  fancy — to  nourifh  pride  and 
vanity — to  build  up  empty  hopes  and  expecta- 
tions ;  but  to  purge  away  fin  from  our  hearts, 
to  advance  us  in  holinefs,  and  ripen  and  prepare 
us  for  the  exalted  fervices,  and  fublime  felicities 
of  the  celeftial  world  ; — or  in  St.  Paul's  words 
above  cited,  to  cleanfe  us  from  alljilthinefs  ofjlejh 
andfpirit,  and  to  perfecl  holinefs  in  the  fear  of 
God.  The  tendency,  then,  of  all  the  promifes 
of  the  Gofpel  is  to  advance  the  interefts  of  holi- 
nefs. How  fweet  and  fupporting  are  they  ! 
How  worthy  of  a  wife  and  gracious  God  to 
make,  and  of  us  to  receive  with  all  thankfulnefs  I 
Whereby  are  given  to  us,  fays  the  Apoftle  Peter, 
exceeding  great  and  precious  promifes,  that  by  thefe 
you  might  be  partakers  of  the  divine  nature  having 
efcaped  the  corruption  that  is  in  the  world  through 
luft.  The  promifes  of  the  Gofpel  are  not  only 
great  and  precious,  but  exceedingly  great  and  pre- 
cious — full  of  comfort — of  joy — of  peace — and 
reft.  They  tend  to  raife  our  affections,  to  in- 
creafe our  zeal,  to  quicken  our  hopes,  to  enliven 
our  faith,  to  eftablifh  us  in  the  ways  of  righteouf- 
nefs  and  truth,  and  to  furnifh  us  for,  and  unto, 
all  good  works. 

As  a  fpecimen  of  all  the  reft,  only  confider 
for  a  moment,  three  of  them.  And  will  be  a 
lather  unto  you,  andyejJoall  be  myfons  anddaugh- 


455 

ters  faith  the  Lord  Almighty. — Fear  not,  Abra- 
ham, I  a7n  thy  Jhield  and  exceeding  great  reward. 
— Behold  what  manner  of  love  the  Father  hath  be- 
(lowed  upon  us,  that  wefhoidd  be  called  the  Jons  of 
God :  therefore  the  world  knoweth  us  not,  bccaufe 
it  knew  him  not.  Behold,  now  are  we  the  fons  of 
God,  and  it  doth  not  yet  appear  what  we  fhall  be  ; 
hut  we  know  that  when  he  Jhall  appear,  we  Jhall 
be  like  him  ;  for  we  Jhall  fee  him  as  he  is.  What 
can  be  more  full,  or  rich,  or  precious  than  thefe 
promifes  ?  Can  words  convey  more  ?  Is  there 
not  fomething  rapturous  and  extatic  in  them  ? 
Should  we  dare  credit  them,  were  they  not  ex- 
prefsly  given  ?  And  how  excellent  do  they  make 
the  Chriflian  Religion  appear  ! 

Instead  of  tracing  out  all  the  promifes,  and 
ranging  them  under  their  proper  heads,  though 
this  would  be  a  moft  pleafmg  employment,  we 
will  only  particularize  the  fupports  afforded,  in 
the  Gofpel,  in  days  of  forrow  and  calamity. 
Doctor  Blair,  fpeaking  of  the  houfe  of  mourn- 
ing, has  the  .  following  very  jufl  thoughts. 
*'  Moreover  you  would  there  learn,  fays  he,  the 
important  lelfon  of  fuiting  your  mind,  before- 
hand, to  what  you  had  reafon  to  exped  from 
the  world  ;  a  lelfon  too  feldom  ftudied  by  man- 
kind, and  to  the  neglect  of  which,  much  of  their 
mifery,  and  much  of  their  guilt  is  to  be  charged. 
By  turning  away  their  eyes  from  the  dark  fide 
of  life — by  looking  at  the  world  only  in  one 
light,  and  that  a  flattering  one — they  form  their 
meafures  on  a  falfe  plan,  and  are  neceffarily  de- 
ceived and  betrayed.  Hence  the  vexation  of 
fucceeding  difappointment  and  blafted  hope. 
Hence  their  criminal  impatience  of  life,  and 
their  bitter  accufations  of  God  and  man  ;  when, 


460 

in  truth,  they  have  reafon  to  accufe  only  their 
own  folly.  Thou  who  wouldft  aft  like  a  wife 
man,  and  build  thy  houfe  on  the  rock,  and  not 
on  the  fand,  contemplate  human  life  not  only  in 
the  fun-mine  but  in  the  made.  Frequent  the 
houfe  of  mourning,  as  well  as  the  houfe  of 
mirth.  Study  the  nature  of  that  (late  in  which 
thou  art  placed  ;  and  balance  its  joys  with  its 
forrows.  Thou  feeft  that  the  cup,  which  is  held 
forth  to  the  whole  human  race,  is  mixed.  Of 
its  bitter  ingredients  expect  that  thou  art  to  drink 
thy  portion.  Thou  feed  the  ftorm  hovering  ev- 
ery where  in  the  clouds  around  thee.  Be  not 
furprifeJ  if  on  thy  head  it  fhall  break.  Lower, 
therefore,  thy  fails.  Difinifs  thy  florid  hopes  ; 
and  come  forth  prepared  either  to  acl:  or  to  fuf- 
fer,  as  heaven  fhall  decree.  Thus  fhalt  thou  be 
excited  to  take  the  propereft  meafures  for  de- 
fence, by  endeavouring  to  fecure  an  intereft  in 
his  favour,  who,  in  the  time  of  trouble,  can  hide 
thee  in  his  pavilion.  Thy  mind  fhall  adjuft  itfelf 
to  follow  the  order  of  his  Providence.  Thou 
fhalt  be  enabled,  with  equanimity  and  fteadinefs, 
to  hold  thy  courfe  through  life." 

God,  fays  the  pious  Pfalmifl,  is  our  refuge  and 
Strength ,  a  very  prefent  help  in  trouble.  We  are 
liable  to perfonal  diftrefs  and  pain,to  bereavement 
of  friends,  to  public  evils,  and  to  fpintual  dif- 
confolations  and  the  hidings  of  our  heavenly  Fa- 
ther's face.  Human  life,  indeed,  is  filled  up 
with  evils,  many  ideal  only ;  many  mournful 
realities.  No  flate,  no  condition  is  exempt.  In 
the  world,  faid  our  Lord,  to  his  difciples,  ye  fhall 
have  tribulation,  Man  that  is  born  of  a  woman 
is  of  few  days  and  full  of  trouble.  We  cannot 
fly  from  it,  go  where  we  will,  or  do  what  we 


4&i 

may,  any  more  than  we  can  fly  from  ourfelves. 
As  long  as  man  is  imperfect,  as  long  as  we  are 
imperfect,  fo  long  mud  we  be  liable  to  various 
forrows  and  lofles,  trials  and  misfortunes.  We 
have  no  reafon  to  expect,  nay,  it  is  unwife  to 
expect,  that  all  our  days,  if  hitherto  they  have 
palled  without  any  forrows,  will  dill  glide  away 
unmolefted.  We  ought  not  to  look  for,  or  build 
upon  uninterrupted  comforts,  or  a  cloudlefs  fky. 
Storms  will  arife.  The  lightnings  will  flam. — 
The  thunders  will  roar.  Providence  has  feen 
fit  to  ftrow  the  path  of  life  with  painful  forrows, 
that  we  may  not  be  too  fond  of  a  dying  world, 
or  its  dying  comforts ;  or  feek  for  a  reft  here. 
Every  thing  fublunary  is  continually  fhifting, 
and,  like  the  moon,  never  keeps  the  fame  face 
long.  Time  like  fire  is  wafting,  confuming  and 
changing  every  thing  upon  which  it  prays  :  and 
like  fire  too,  when  it  has  no  more  fewel  to  feed 
it,  will  itfelf  be  extinguifhed, — and  be  no  more. 
Every  earthly  good,  is  at  beft  but  a  dying  joy. 
For  there  is  a  time  when  we  muft  die  and  leave 
it,  or  it  will  die  and  leave  us.  And  one  excel- 
lence of  the  Chriftian  Religion  is,  its  furnifhing 
us  with  the  beft  motives  and  confiderations  to 
patience  under  the  evils  and  afflictions  of  this  life. 
Its  confolations  are  neither  few  nor  fmall,  and 
fuch  as  the  world  can  neither  give  nor  take  away. 
In  a  day  of  adveriity,  religion  is  fuppcfed  gene- 
rally to  have  grea'  power.  Here  it  triumphs. 
And  here  all  its  fupports  are  needed.  To  a 
Thoughtful  penfive  mind,  no  ftudy  can  appear 
more  important,  than  how  to  be  fuitably  prepa- 
red for  the  misfortunes  of  life  ;  fo  as  to  contem- 
plate them  in-  profpect  without  difmay.;  and  if 
they  muft  take  place,  to  bear  them  without  de- 
jection.    Throughout  every  age,  the  wifdom  of 


452 

the  wife,  the  treafures  of  the  rich,  and  the  power 
of  the  mighty,  have  been  employed,  either  in 
guarding  their  ftate  againft  the  approach  of  dif- 
trefs,  or  in  rendering  themfelves  lefs  vulnerable 
by  its  attacks.  Power  has  endeavoured  to  re- 
move adverfity  to  a  diftance.  Philofophy  has 
fludied,  when  it  drew  nigh,  to  conquer  it  by 
patience ;  and  wealth  has  fought  out  every  pleas- 
ure that  can  compenfate  or  alleviate  pain. — But 
the  Gofpel  alone  has  ample  fupport.  Religion 
fortifies  the  heart  by  its  divine  influence  to  bear 
the  evils  of  life. 

The  heathen  philofophy,  in  days  of  forrow 
and  misfortune,  opened  but  twofources  of  com- 
fort.— -One  was  that  we  mud  confider  that  what 
v/e  call  evils,  are  no  evils.  It  denied  the  exift- 
ence  and  reality  of  wants  and  pains.  But  a  moft 
miferable  motive  to  patience  and  peace  was  this. 
For  nature  would  feel  pain,  when  in  ficknefs 
and  forrow,  let  philofophy  pretend  what  it 
might.  To  pretend  to  confole  the  anguiihed 
heart,  when  bleeding  under  fome  deep  recent 
wound,  by  denying  that  it  felt  any  anguifh  ;  by 
denying  that  there  is  any  fuch  thing  as  pain  and 
evil,  was  only  to  infult  it. 

The  other  fource  of  comfort  opened  by  pagan 
philofophy  under  calamities,  was  that  they  could 
not  be  avoided — that  all  are  liable  to  them — and 
that  man  was  deftined  to  evil  while  on  the  earth. 
This  method  to  affuage  and  tranquilize  the  af- 
flicted was  equally  inefficacious  with  the  other. 
It  was  fo  far  from  being  a  mitigation  of  woe, 
that  we  could  not  efcape  it,  that  it  was  rather  an 
aggravation. — There  is  a  faying  of  the  Emperor 
Auguftus  recorded  in  hiflory  on  this  fubjecl:, 
which  is   worthy   of   remembering.     To    one 


4^3 

who  undertook,  in  fome  deep  affliction,  to  con- 
fole  him  from  this  confederation,  that  it  was  in- 
evitable, he  juftly  replied  "  this  is  the  very  thing 
that  troubles  me." — And  in  the  life  of  Lipfius 
is  a  remarkable  pallage.  He  was  a  great  flu- 
dent  in,  and  admirer  of  the  Stoick  philofophy. 
When  he  lay  on  his  death  bed,  one  of  his  friends 
came  to  vifit  him — and  after  fome  converfation 
defigned  to  fmooth  his  exit  out  of  time  into 
Eternity,  he  obferved  to  him,  that  he  need  ufe 
no  arguments  to  perfuade  him  to  patience  under 
his  pains,  for  the  philofophy  which  he  had  ftu- 
died,  would  furnim  him  with  motives  enough 
for  that  purpofe. — He  anfwers  his  friend  with 
this  ejaculation — "  Lord  Jefus — give  me  Chrif- 
tian  patience — away  with  ftoicai  infen Ability." 

There  is  no  patience  like  that  which  Chrif- 
tianity  infpires  j  and  of  which  its  divine -author 
was  a  perfecl  pattern.  His  religion  furnifhes 
ftrong  and  full  confolations. — It  fortifies  the 
foul ;  raifes  it  above  time  ;  and  gives  it  ftrength. 
Its  hopes  are  animating.  Its  profpe&s  are 
fublime.  Chrift  faith  to  his  difciples,  let  not 
your  hearts  be  troubled,  ye  believe  in  God,  be- 
lieve alfo  in  me.  Thefe  things  have  Ifpoken  un- 
to you,  that  your  joy  might  be  full*  To  have 
God  to  apply  to,  who  is  the  Father  of  mer- 
cies and  the  God  of  all  confolation  -7  the  God 
that  comforteth  them  that  are  cad  down  : — to 
have  an  intereft  in  Chrift,  by  whom  we  have 
accefs  unto  the  Father,  whofe  grace  is  fufficient 
for  us  in  every  time  of  trouble : — to  have  the 
ipirit,  the  comforter  by  office,  do  his  office  un- 
to us,  and  diffufe  that  joy  and  peace  in  believ- 
ing, which  are  part  of  the  kingdom  of  God,  and 
the  fruits  of  the  fpirit : — and  to  have  the  holy 


464 

fcriptures  to  which  we  may  repair,  and  which 
were  written  on  purpofe  that  we,  through  pa- 
tience and  comfort  of  the  fcriptures,  might  have 
hope,  are  confolations,  which,  compared  to  all 
that  can  be  derived  from  reafon  and  philofophy, 
are  as  the  fountain  of  living  waters ',  to  the  broken 
cijierns  which  can  hold  no  water. 

Thus  the  Chriflian  religion  teaches  us  all  the 
doclrines  we  are  to  believe,  the  mode  of  worfhip 
to  be  obferved— -enjoins  all  the  duties  we  are  to 
praclife,  and  enforces  them  by  the  mod  influential 
of  all  motives  y — it  is  full  of  the  mod  precious 
fromifes  to  animate  us,  and  in  days  of  misfortunes 
opens  to  us  fources  of  the  moil  plentiful  confo- 
lation, 


'  .tf>-l>-6>-l  •-*■>-> -<?-<-.?-<-<?->-6>"ll-^-« 


DISCOURSE    XXIII. 


The  general  excellency  of  the  Chriftian  Religion. 

i   CORINTHIANS  xii.  31. 

But  covet  earnejlly  the  beft  gifts  ;  yetjbow  I  unto 
you  a  more  excellent  way* 

WHAT  was  propofed  from  thefe  words, 
was  to  confider  at  fome  length,  not 
merely  the  excellence  of  Charity  or  holy  benev- 
olent affection,  which  is  the  meaning  of  the  word 
Charity  in  the  holy  fcriptures,  but  the  general, 
excellence  of  the  Chriftian  Religion.  Two 
difcourfes  have  already  been  devoted  to  the  illus- 
tration of  this,  which  of  all  others  is  one  of  the 
moft  interefting  fubje&s ;  interefting  to  every 
clafs  of  hearers.  For  if  any  have  fcruples  con- 
cerning the  divine  original  of  Chriftianity,  this 
fubjed  is  as  well  adapted  to  remove  them,  as  ai- 
moil  any  one  which  could  be  chofen.  If  any  be 
heedlefs  and  indifferent  about  its  duties,  doc- 
trines, inftitutions,  and  propofals  of  mercy  and 
falvation,  this  fubjecl;  is  well  calculated  to  reprove 
their  unconcern,  and  to  excite  their  attention. 
If  any  have  loft  their  firft  warmth  and  zeal,  their 
firft  love  to  Religion,  their  relifh  and  favour  of 
Kkk 


466 

its  duties  and  comforts,  this  fubj'ect.  is  directly 
fitted  to  re-eftablifh  their  faith — to  re-invigorate 
their  zeal — to  re- quicken  their  favour  of  divine 
things — -to  regain  their  relilh — to  re-kindle  their 
affections,  and  to  reftore  them  from  their  back- 
Hidings.  To  the  aged,  who  have  long  attended 
to  the  duties  of  the  Gofpel,  and  experienced  its 
power,  it  miniflers  fupport ;  and  the  young  it 
invites  to  the  paths  of  Virtue,  in  a  rnofi  pleafmg 
and  dolightiul  manner.  Thefe  ideas  will  apol- 
ogize for  confining  your  attention,  my  hearers, 
fo  long  to  one  fubject  ;  if  any  apology  be  need- 
ful, but  it  is  prefumed  none  will  be  needful. — 
For  no  kind  of  jufiice  could  be  done  to  this- 
theme,  in  a  lingle  difcourfe.  A  Volume  would 
be  little  enough  for  this  end. 

We  have  already  furveyed  the  Excellency 
of  the  Chriftian  Religion  in  four  inftances^ 
though  in  a  very  brief  and  imperfect  manner— 
fivft,  compared  with  all  other  religions  i—fecond^ 
ly,  as  it  contains  an  admirable  fyftem  of  doctrines, 
and  plain  and  rational  mode  of  worfhip  : — Third* 
ly,  as  it  lays  before  us  the  beft  fyftem  of  duties 
to  be  performed  by  us,  all  of  which  are  perfect- 
ly reasonable,  and  enforces  thefe  duties  by  the 
moil  weighty  andfolemn  motives  : — And  fourth* 
ly,  as  it  comprifes  in  it  the  mod  precious  prom- 
iles,  and  furnifhes  the  richeft  fupports  in  days  of 
advernty  and  misfortunes,  far  furpaffing  all  that 
could  be  derived  from  reafon  and  philofophy, 
though  thefe  affiftances  are  by  no  means  to  be 
ovei  looked.- 

I  now  pafs  to  obferve  that 


Fifthly,  another  proof  and  part  of  the  Excel- 
lence oi  the  Chriftian  Religion  is,  that  it  builds 


467 

itfelF  upon  no  felftjb  foundation.  So  far  is  it  from 
giving  countenance  to  the  felfifh  affections  of 
the  human  heart — or  promifing  rewards  for  any- 
thing done  from  a  fuprerne  regard  to  feif,  that 
it  firfl  of  all  bids  us  to  deny  felf — to  take  up 
our  Crofs — and  to  follow  our  divine  Lord  and 
Mafter  at  all  events,  whitherfoever  he  goeth — • 
through  good  report,  or  evil  report,  in  days  of 
gladnefs,  or  of  lofsanddiftrefs.  And  the  difci- 
ple  of  Chrifl  fometimes  fu (tains  more  injury,  or 
fpiritual  difadvantage  from  the  flatteries,  than 
from  the  frowns  of  the  world  ;  and  experiences 
that  the  friend//,  ip  of  the  world  is  enmity  againji 
God,  The  fmiles  of  profperity,  though  fo  high- 
ly efleemed,  are  often  more  prejudicial  to  our 
fpiritual  interefl,  than  the  cold  blafts  of  adverfity. 
But  the  follower  of  the  ilaia  Lamb  of  God  is  to 
hold  on  in  his  benevolent  courfe?  both  in  the 
profperous  and  adverfe  day  ;  neither  turning  a- 
fide  to  the  right  hand  or  left.  And  fo  entirely 
mull  the  felfifh  affections  be  conque-  ed,  that  ev  m 
life  itfelf  dear  as  it  may  be,  mull  be  given  up  for 
the  Gofpel's  fake  at  the  call  of  God.  For  whom- 
ever willfave  his  life , /hall  lofe  it :  but  whoever 
/hall  lofc  his  life  for  my  fake  and  the  GofpeFs  the 
fame  /ball  fave  it.  The  benevolence  ot  the  Gof- 
pel  is  fuch,  that  every  duty  done  from  feifrfh 
ends  is  accounted  of  no  avail.  However  far  we 
may  go,  in  external  compliances,  flill  if  we  be 
unwilling  to  forfake  all  for  Chrifl  and  his  religion, 
for  God  and  his  glory,  we  are  none  of  Chrift's. 
And  when  he  was  gone  forth  into  the  way,  there 
came  one  running,  and  kneeled  to-  him,  and  afked 
him,  good  Majlcr,%vhat /hall  I  do  that  I  may  inherit 
eternal  life  ?  And  Jefus  f aid  unto  him,  why  calkfi 
thou  me  good  ?  there  is  none  good  but  one  that  is 
God.     Thou  hiGwcjl   the  commandments.,  do  not 


468 

commit  adultery ',  cfo  not  kill ',  do  notfleal,  do  not  bear 
falfe  wit ne fs^  defraud  not,  honour  thy  father  and 
Mother.  And  he  aftfwered,  and/aid  unto  him, 
Mq/ier  all  iheje  have  I  obferved  from  my  youth  up, 
Theii  Jefus  beholding  him,  loved  him,  and  faid  un- 
to him,  cue  thing  thou  laekefl  :  go  thy  way,  fell 
nvhatjoevet  thou  hafi,  and  give  to  the  poor  :  and 
thou  thai  have  treafure  in  heaven  :  and  come  take 
up  the  Crcfs,  and  follow  me,  And  he  was  fad  at 
thai  faying,  and  wentawav  grieved:  for  he  had  great 
poffejjions.  In  our  affections  we  are  to  forfake 
all  for  Chrifl  and  his  Gofpel.  No  felf  interefl 
is  to  be  preferred  to  his  caufe  or  kingdom.  The 
divine  glory  and  the  caufe  of  the  Gofpel  are  to 
be  fupreme  with  us,  higher  than  any  temporal 
emolument.  We  muff  fay,  as  David  did,  If  I 
forget  thee,  0  jferufalem,  let  my  right  hand  forget 
her  cunning.  If  I  do  not  remember  thee,  let  my 
tongue  cleave  to  the  roof  of  my  mouth  :  if  I  prefer 
not  yenfalem  above  my  chief  joy.  The  mterell  of 
Chrifl's  kingdom  and  the  honor  of  God  are  to 
be  preferred  above  our  chief  joy.  Our  own 
pride,  our  own  feelings,  our  own  eafe,  honor, 
and  wealth  are  never  to  be  confulted  at  the  ex- 
pence  of  truth  and  duty,  or  the  honour  of  Reli- 
gion. The  eifence  of  true  Virtue  lies  in  holy 
benevolent  affection — or  in  a  principle  of  love 
to  God,  as  the  fum  of  being,  and  to  all  created 
Intelligencies,  according  to  their  rank  in  the 
fcale  of  exigence,  or  capacity  for  happinefs. 
No  fyflem  or  Theory  of  Virtue  or  moral  fenti- 
ments  can  be  juft,  or  genuine  where  the  public 
good,  the  glory  of  God,  as  the  fum  and  founda- 
tion of  all  being,  and  the  good  of  all  created  ra- 
tional beings,  according  to  their  capacity  for 
happinefs,  is  not  the  ultimate  object  It  is  moil 
confonant  to  reafon  that  private  interefl  and  prL 


469 

vate  good  arc  to  give  way,  or  be  facrificed  to 
the  public,  a  lefs  to  a  greater  good.  To  make 
our  own  private  intereil  or  happinefs  the  fu- 
preme  object,  of  all  our  aclions,  regards  and  at- 
tention, is  to  counteract  the  great  laws  of  the 
Univerfe,  and  to  put  a  very  fmall  interefl,  in  the 
place  of  one  infinitely  grand  and  important. 
Self,  the  Idol  of  man,  as  he  is  by  nature,  mufl 
be  thrown  down  ;  and  homage  mufl  not  be  paid 
to  it.  Says  the  Apoflle,  Look  net  cucry  man  on 
his  own  things,  but  every  man  dlfo  an  the  things  of 
others.  According  to  the  Gofpel,  therefore, 
all  the  unfocial  and  felfiih  affections  are  to  be 
mortified.  We  are  to  prefer  the  honour  and 
glory  of  God  to  all  things  dfe,  to  the  whole  U- 
niverfe.  'Whether  therefore  ye  eat  or  drink,  or 
whatsoever  YE  do,  do  all  to  the  glory  ef  God, 
As  of  him,  and  through  him,  fo  to  him  are  all 
things,  to  whom  mould  be  glory  forever.  For 
his  pleafure  all  things  are,  and  were  made.  All 
things  were  made  to  promote  his  glory.  All 
things  are  preferved  for,— and  will,  eventually, 
irTue  in  the  fame  end.  And  it  is  infinitely  fit 
and  proper  that  they  fhould  all  fubferve  the  pur- 
pofes  of  his  glory.  For  he  is  infinitely  worthy 
to  be  exalted  to  the  throne  of  the  Univerfe  in 
the  views  and  afreclions  of  his  rational  Creatures. 
He  indeed  is  the  alone  proper  object  of  the  high- 
efl  efleem,  and  mofl  ardent  love  of  all  his  ra- 
tional creatures  for  what  he  is  in  himfelf,  inde- 
pendent of  any  interefl  they  may  have,  or  hope 
to  have  in  his  favour.  And  all  his  laws  are  in- 
finitely worthy  to  be  eternally,  and  unchangea- 
bly obeyed. — 

Again,  further,  according  to  the  benevolent 
fcheme  of  Religion  in  the  Gofpel,  fo  far  are  all 


47° 

our  felftfh  feelings  and  paflions  to  be  fubdued, 
that  even  our  enemies — our  perfonal  and  preju- 
diced enemies — fuch  as  hate  us  without  any  rea- 
fon  at  all — fuch  as  are  inveterate  in  their  hatred 
are  to  be  embraced  in  the  arms  of  benevolent 
companion — the  love  of  pity  not  of  compla- 
cence.— This  however  doth  not  imply  that  we 
have  any  complacential  affection  towards  them, 
or  that  we  wiiiingly  put  ourfelves  in  their  pow- 
er, or  give  them  the  means  and  opportunity  of 
injuring  us.  On  the  other  hand  we  may  and 
ought  to  be  difpleafed  with  their  evil  ways,  their 
caufelefs  hatred  of  us,  and  to  be  cautioufly  up- 
on our  guard  againft  the  efforts  of  their  malice. 
Malice  is  always  active.  An  enemy  to  you  is 
commonly  reftlefs  and  uneafy,  unlefs,  by  re- 
venge, he  is  gratifying  his  ill-nature.  It  is  al- 
ways un wife  to  put  ourfelves  into  the  power  of 
any  who  are  malicious  and  inimical  to  us.  Re- 
ligion doth  not  require  us  to  confider  enemies 
as  friends,  or  to  treat  them  in  the  fame  manner. 
This  would  be  both  abfurd  and  unfafe.  But 
we  are  to  extend  to  them  our  benevolence,  or 
love  of  compaiiion.  But  I  fay  unto  you  love  your 
enemies,  blefs  them  that  cwfe  you,  do  good  to  them 
that  hate  you,  and  pray  for  them  thai  de/pitc fully 
ttfe  you,  and p erf e cute  you,  that  you  may  be  the  Chil- 
dren of  your  Father  who  is  in  heaven  ;  for  he  ma- 
keth  his  fun  to  rife  on  the  evil,  and  on  the  good,  and 
Jendeth  rain  on  the  juft  and  unjvfi.  Here  is  our 
duty  to  enemies  of  all  kinds.  No  fyftem  of  mor- 
als or  philofophy  ever  taught  man  this  great  and 
difficult  duty  in  its  true  nature  and  proper  extent, 
but  the  Gofpel.  The  love  of  enemies  in  its  juft 
nature  is  an  article  no  where  found  in  nature's 
Creed.  We  have  no  hints  fcarcely  about  it 
among  the  fages  of  pagan  antiquity.     The   di- 


*l  / 


^•ine  philofophy  of  jefus  alone   teaches  it,  in  its 
true  fenfe. — A  regard  therefore  to   the  good  of 
others  and  even  of  thofe  who  hate  us,  muff  gov- 
ern us,  or  we  are  not  the  real  difciples  of  him, 
who    laid  down  his  life  for  us.     He  laid  down 
his    life    for    his    enemies,    thofe    who    hated 
him    without    a    caufe.       God   commendeth    his 
love   towards    us,   in   that   while   we   were  yet 
Jinners,  Chrift  died  for  us.     Here  is  an  exam- 
ple for  us.     We  are  to  do  good  to  others,  even 
while  our  enemies.     In   all  our  wrords  and  ac- 
tions a  higher  aim  than  felf  muft   bear   fway. 
For  if  ye  love  them  that  love  you  what  reward  have 
yc  ?  Do  not  even  the  publicans  the  fame  ?  And  if 
yefalute  your  brethren  only  ?  What  do  ye  more  than 
ethers  ?  Do  not  even  the  publicans  fo  ?  There  is 
no  moral  excellence  or  virtue  in  our  friendlhips 
and  complaifant  treatment  of  others,  if  we  go  no 
higher  than  felf:  or  if  our  own  eafe,  good,  hon- 
our, or  advantage  be  our  ultimate  end  or  ruling 
motive.    The  fum  of  Chriflian  duty   is  contain- 
ed in  the  moral   law  ;    and   the  fum   of  the 
moral   law   is   contained   in   thefe   two    Com- 
mandments,  the   love  of  God,    and  the  love  of 
man.      There  is  therefore  nothing  of  a    felf- 
ifh  nature ;   mean,  or  bafe  belonging   to  chrif- 
tianity.     It  will  not  even  fuffer  us  to  retaliate, 
or  to  revenge  an.  injury  for  the  fake   of  punifh- 
ing  -y  or  to  delight  in  the  pains  and  fufTerings  of 
others ;  or  to  take  any  meafures  to  hurt  them, 
that  are  contrary  to  what  is  right  and  fit,  or  to 
reafon.     It  expels,   in  fine,    every  falfe  Virtue, 
enjoins  only  every  real  virtue,  though  exploded 
by  the  world  : — it  pays  no  attention  to  the  ufa- 
ges,  opinions,  and  laws  of  the  world  any  further,. 
than  they  are  the  eternal  laws  of  reafon  and  rec- 
titude.    It  will  not  allow  its  followers-  to  think 
an  evil  thought — or  fpeak  an  evil  word — or  to 


47* 

do  an  evil  action  to  man.  But  it  commands  us 
to  forgive  injuries  on  the  penalty  of  exclufion 
from  the  forgiving  pity  of  our  heavenly  Father, 
Philofophy  has  often  recommended  the  con- 
tempt, but  rarely  the  forgivenefs  of  injuries.  It 
is  a  doctrine  not  indeed  above  the  reach  of  rea- 
fon,  but  reafon  is  too  weak  to  eftabliih  it  as  a 
general  principle  of  action. — Our  Lord  preffes 
it  upon  man,  in  the  moil  folemn  manner,  as  he 
would  hope  or  expect  pardon  from  God.  For 
if  ye  forgive  men  their  trefpaffes,  your  heavenly  Fa- 
ther will  alfo  forgive  you.  But  if  ye  forgive  not 
men  their  irefpaffes,  neither  will  your  Father  for- 
give your  trefpaffes. 

Christianity  is  then  a  religion  of  benevo- 
lence, forbearance,  forgivenefs  of  injuries,  and 
meeknefs  and  condefcention,  which  can  be  faid 
in  truth  of  no  religion  that  was  ever  among  a- 
nyofthe  heathen  nations,  antient  or  modern 
— in  earlier  or  later  times.  It  is  therefore  as 
different  from,  and  as  much  above,  in  its  princi- 
ples, in  its  doctrines,  in  its  hopes,  and  in  its  aim, 
all  the  fchemes  of  religion,  which  have  been 
broached  by  cunning  and  artful  impoftors,  as 
the  one  true  God,  is  different  from  and  above 
all  Idols ;  or  holincfs  above  fin,  or  light  prefera- 
ble to  darknefs. 

It  teaches  us  the  infinite  benevolence  of  the 
Deity.  That  he  is  good,  and  does  good — is 
flow  to  anger — long-luffering — and  that  his  ten- 
der mercies  are  over  all  his  works.  There 
is  none  good  but  one  that  is  God.  He  is  one 
boundlefs  ocean  of  benevolence.  There  is  no- 
thing in  him,  or  done  by  him  which  is  contrary 
to,  or  irreconcilable  with,  infinite,  univerfal, 
and  impartial  benevolence.  It  declares  to  us 
that  its  great  Founder  is  the  image   of  his  Fa- 


473 

ther  who  is  in  heaven — full  of  grace  and  truth — 
all  benevolence  indeed  and  condefcention.  It 
requires  of  all  the  Children  of  men  the  fame 
mind  that  was  in  Chrifl,  perfect  benevolence. 
And  when  completed  in  glory,  all  its  friends 
will  form  one  kingdom  of  peace — one  fociety  of 
pure  and  perfect  benevolence  :  where  no  compe- 
titors druggie  ;  no  factions  contend  ;  no  rivals 
fupplant  each  other.  "  The  voice  of  difcord  nev- 
er rifes,  the  whifper  of  fufpicion  never  circulates, 
among  thofe  innocent  and  benevolent  fpirits- 
Each,  happy  in  himfelf,  participates  in  the  hap- 
pinefs  or  all  the  reft  ;  and  by  reciprocal  commu- 
nications of  love  and  friendfhip,  at  once  receives 
from,  and  adds  to,  the  fum  of  general  felicity.'* 

While  in  this  world  of  forrow  and  tears,  the 
Gofpel  mod  dri&ly  requires  of  all,  that  we 
mould  cultivate  and  pra&ife  univerfal  benev- 
olence, and  in  all  our  refpeclive  places  be 
careful  to  do  unto  others,  as  we  would  that  they 
Ihould  do  unto  us  in  fiinilar  circumdances— « 
which  is  the  mod  excellent  compend  of  moral 
duty. — -The  Chriftian  Religion  therefore  mull: 
appear  to  all  candid  minds,  to  be  a  fydem  of  be- 
nevolence and  good  will.  And  ou  this  account 
it  is  a  fydem  of  religion  deferving  of  our  admi- 
ration, and  love. — Inattentive  to  its  very  genius 
are  thofe,  and  drange  as  it  may  feem,  there  have 
been  fome  fuch  among  its  enemies,  who  accufe 
it  as  defective  in  kindnefs  and  benificence,  and 
call  it  a  mercenary  and  felfiih  fydem. 

It  encourages  us  alon?  in  duty,  we  grant,  from; 

the  hope  of  reward,  and  difluades  us  from  fin, 

by  the  fear  of  mifery.     And  hence  fome  infidel 

writers  whofe  attacks  againft  it,  have  been  read, 

L  1  1 


474 

with  gpteat  avidity,  have  taken  occafion  to  faf 
that  it  is  a  mercenary,  and  felftifi  religion;  and 
therefore,  unworthy  of  God  to  inftitute  or  man 
to.  receive.  Nothing  can  betray  their  partiality- 
more,  or  exhibit  in  a  more  confpicuous  light 
their  unfairnei^  and  their  ignorance  of  the  na- 
ture of  this  fyfcem  of  religion  than  to  beftow  up- 
on it,  the:  epithets,  of  mercenary-  and  felfijh.  They 
tell  us  that  the  excellence  and  glory  of  Virtue 
mould  be  the  only  motive  to  perfuade  us  to  em- 
brace it  in  our  hearts,  and  to  purfue  it  in  our 
lives :  that  interested  motives,  or  motives 
drawq.  from  the  rewards  of  virtue,  or  ill-effecls 
of  vice,  are  unworthy  of  God  to  ufe  with  us  y 

arid  only  build  up  a  selfish  fyftem. Why 

inter  ejied  motives  are  made  ufe  of  by  the  Supreme 
Being  to  perfuade  us  to  accept  of  the  offers  of 
the  Gofpel  is  a  quell  ion  of  fome  importance,  and 
feems  incumbent  on  me  here  to  difcufs.  And 
that  the  hearer  may  gain  fatisfaction  he  is  re- 
quefled  to  attend  to  the  following  remarks. 

idly.  The  fupreme  inherent  excellence  of 
Virtue,,  or  moral  goodnefs  would  perhaps  be  the 
beft  and  mod  fuitable  motive  to  be  ufed^with  an- 
gels, or  beings  who  had  never  apoftatifed  from 
God.  Becaufe  they  could  perceive  all  its  rich- 
nefs  and  worthiness.  As  it  is  the  moft  noble,  fa 
with  them  it  might  be  the  moil  influential.  They, 
it  will  be  granted,  have  a  clear  and  direcl  view 
of  the  nature  and  of  the  charms  of  holinefs.  It 
mines  before  them,  in  all  its  native  fplendor, 
and  is  poileflfed  and  exercifed  by  them,  without 
any  mixture  of  evil.  They  fee  all  the  lovelinefs 
of  Virtue,  and  actually  experience  a  fulnefs  of 
joy  from  it.  And  of  courfe  it  will  have  all  its 
due  weight  with  them,    But  man  is  plunged  in 


475 

fin  and  guilt. — And  is  guilty  becaufe  finful. 
Thefe,y//z  and  gwlt9  intercept,  as  an  intervening 
cloud,  his  vifion  of  the  glory  and  excellence  of 
Virtue.  He  cannot  therefore  be  fo  entirely  in- 
fluenced by  them.  For  what  is  not  fully  per- 
ceived cannot  operate  as  a  motive  in  all  its  weight 
and  importance.  Befides,  this  is  a  ftate  of  pro- 
bation and  trial ;  and  man,  accordingly,  is  treat- 
ed in  the  Gopel  as  in  fuch  a  date.  And  if  he 
were  not  treated  as  in  fuch  a  flate,  he  would  not 
be  treated  either  juftly  or  truly,  either  according 
to  the  nature,  or  the  htnefs  of  things. 

2dly.  Further,  human  nature,  in  a  religion 
which  is  from  God  or  which  would  do  any  good, 
mud  be  taken  as  it  is,  and  be  treated  agreeably 
to  truth  and  fact.  Did  Chriftianity  conlider  and 
treat  man  as  an  angel,  we  certainly  mould  be  fur- 
nifned  with  an  unanswerable  argument  againft 
it,  and  ought  not  to  receive  it ;  or  if  we  mould 
receive  it,  it  could  do  us  no  efTential  good,  be- 
caufe not  adapted  either  to  our  nature  or  necef- 
fities — to  our  circumftances  as  degenerate  and 
fallen  Creatures.— Therefore 

3dly.  While  in  the  body,  motives  drawn 
from  the  profpect  of  a  recompence  beyond  the 
grave,  to  excite  our  hopes,  and  from  the  threat- 
enings  of  endlefs  mifery,  as  the  native  refult  of 
our  ill-conduct  to  awaken  our  fears  muft  be  al- 
together proper  and  reafonable.  As  long  as 
hope  and  fear  are  the  two  great  fprings  of  hu- 
man action,  fo  long  will  both  reafon  and  phi- 
lofophy,  as  well  as  propriety,  require  that  they 
fhould  be  alternately  addrelfed,  and  be  made  to 
affift  the  caufe  of  Virtue.  When,  therefore,  the 
Chriftian  Religion  employs  intercfted  motives 
to  work  upon  the  human  mind,  it  carries  a  clear 


47<5 

mark  of  its  reafonablenefs,  and  adaptednefs  to 
the  circumftances,  in  which  we  are  placed  in 
this  world,  and  is  no  proof,  confequently,  of  its 
being  defective  in  benevolence,  or  a  mercenary 

and  felfifh  religion. Again, 

4thly.  If  Virtue  or  holinefs  fhall  be  rewarded 
forever,  and  Vice  or  wickednefs  fhall  be  pun- 
ifhed  forever:  or  if  the  effects  of  the  one  fhall 
be  the  mod  happy,  and  of  the  other  the  moft 
unhappy.  Ought  not  this  to  be  known?  Is  it 
not  fit  and  proper  that  the  exacl  truth,  in  things 
of  fuch  infinite  moment,  fhould  be  revealed  ? 
Mult  the  truth  be  fecreted  left  it  fhould  have 
weight  to  induce  us  to  act  agreeably  to  it.  If 
God  have  annexed,  in  his  Providence,  or  in  the 
nature  of  things  a  reward  to  piety,  and  evil  to 
impiety,  where  can  be  the  harm  for  us  to  be 
plainly  informed  of  it,  that  we  may  pra&iie  the 
one,  and  fhun  the  other. 

We  proceed — to  obferve— on  the  great  fub- 
ject:  before  us — 

Sixthly,  A  further  evidence  of  the  internal 
worth  and  merit  of  the  Chriftian  Religion  is  that 
it  ftri&ly  prohibits  all  moral  evil,  and  whatever 
would  interrupt  our  peace  and  comfort  as  indi- 
viduals, and  the  harmony  and  benefit  of  fociety. 
No  religion  is  of  any  value  or  worth  any  further 
than  it  is  good,  and  tends  to  good.  The  beauty 
of  holinefs  is  its  tendency  to  happinefs ;  and 
where  it  obtains  in  a  full  meafure,  there  mifery 
is  expelled  with  all  its  train  of  evils.  And  the 
beauty  of  religion  is  its  tendency  to  promote  the 
real  welfare  of  man,  as  an  individual,  and  as 
connected  in  civil  fociety.  By  cultivating  in 
men  the  principles  of  honour,  faith,  integrity, 


477 

and  confcience ;  and  calling  them  off  from  vain 
and  hurtful  courfes,  they  are  made  the  beji  mem- 
bers of  fociety.  The  bed  intereds  of  civil  gov- 
ernment and  of  fociety  are,  confcquently,  mod 
promoted  by  Religion.  It  gives  to  civil  govern- 
ment faithful  rulers  and  quiet  fubje&s.  Noth- 
ing is  good  or  praife- worthy,  in  a  moral  view, 
any  other  wife,  or  any  further  than  in  fact  it  ac- 
tually does  or  aims  at  good.  It  would  not  be 
worth  while  to  embrace  a  fydem  which  preten- 
ded to  be  religion,  if  it  had  no  power  or  ten- 
dency in  ks  principles  and  duties,  promifes  and 
exercifes,  inditutions  and  precepts  to  do  us 
good,  to  do  good  to  others — to  the  world  at 
large — to  the  various  orders  and  ranks  of  focie- 
ty. Mod  certainly  that  Being,  who  has  infinite 
wifdom  and  innnite  goodnefs,  would  never  re- 
veal or  inditute,  or  require  us  to  believe  and 
practife  a  religion,  which  had  no  tendency  to 
promote  our  own  or  the  welfare  of  others. 
For .  it  would  be  to  no  purpofe.  It  would  be 
ufelefs  and  vain. — All  falfe  religions,  it  will  be 
acknowledged,  actually  do  hurt.  Error  and  im- 
podure,  are  fo  far  from  being  harmlefs,  that  they 
are  always,  in  a  greater  or  lefs  degree  pernicious. 
They  miflead  and  bewilder  the  mind.  They 
create  di  {Tendons  :  they  nourifh  evil  paflions — 
they  pollute  of  courfe  the  morals. — Now  the 
Chridian  Religion  appears  excellent  and  glori- 
ous, worthy  of  all  acceptation  and  praife,  as  it 
confults,  and  tends  mod  directly,  and  powerful- 
ly, to  fecure  the  welfare  of  man,  here  and  here- 
after, in  time  and  in  Eternity.  Its  grand  defign 
is  to  render  us  happy  in  this  date  of  being,  and 
bleffed  when  another  mail  open  upon  us.  And 
the  way,  it  takes  to  render  us  happy,  is  by  fubdu- 
ing  all  our  evil  appetites  and  propenfities  ;  and 


4?S 

forbidding  whatever  is  hurtful  to  ourownpeaes, 
or  to  lbciety  around  us.  If  it  fecure  the  morak 
of  individuals,  it  in  effect  fecures  the  public  mor- 
ab  ;  for.  of  individuals  is  the  public  compofed, 
A  government  or  people  are  then  profperous, 
when  rulers  and  the  ruled  conduct  aright,  in 
their  feveral  places ;  when  the  morals  are  mod 
pure;  and  when  diforders,  licentioufnefs,  ex- 
travagance, and  other  evils,  vice  and  iniquity* 
are  mod  fuppreiTed.  The  more  pious  and  vir- 
tuous the  members  of  a  Community  the  happi- 
er is  that  Community.  It  ever  has  been,  and 
ever  will  be  found,  that  righteoumefs  exalteth  a 
nation,  and  that  fin  is  the  reproach  of  any  peo- 
ple, in  greater  or  lefs  focieties.  Blejfed  is  that 
people  vihofe  God  is  the  Lord* — The  Gofpel  in- 
deed was  never  originally  defigned  by  its  divine 
author  to  be  an  inftrument  of  civil  government, 
or  merely  an  aid  of  civil  fociety.  It  hath  fome* 
thing  infinitely  higher  in  view. — But,  at  the 
fame  time,  it  as  directly  tends,  in  its  great  doc- 
trines and  moral  precepts,  and  as  much  pro- 
motes the  higheft  and  mod  valuable  interefts  of 
fociety,  as  if  it  had  no  other  object  in  view,  or 
were  indituted  for  this  fole  purpofe. — Here  it 
ought  to  be  particularly  remembered,  that  thofe 
who  regard  religion,  in  no  other  light,  than  as 
an  excellent  expedient  to  civilize  and  humanize 
man,  and  to  drengthen  the  bands  of  govern- 
ment and  fociety,  debafe  its  defign  and  nature, 
and  err  widely  from  the  truth.— Religion,  how- 
ever, brings  people  to  order,  to  regular  conduct, 
to  humanity,  to  love  moral  duties,  and  to  the 
practice  of  all  the  focial  and  relative  duties,  and 
then  they  are  prepared  to  be  good  fubj 'eels  of  civil 
government,  and  good  members  of  civil  fociety^ 
It,  then,  mod  eflentially  co-operates  for  the  hap- 


47f 

pincfs  of  the  Community,  when  it  checks  glow* 
Ing  vice,  when  it  liberalizes  and  humanizes  the 
rough  pieces  of  human  nature.  And  by  for- 
bidding all  moral  evil,  and  laying  before  the 
mind  the  terrors  of  the  Lord,  to  diiluade  from 
all  iniquity,  by  revealing  from  heaven  the  wrath 
of  God  againfl  all  unrighteoufnefs  and  ungodli- 
nefs  of  men,  it  contributes  powerfully  to  the 
bed  good  of  civil  fociety.— 

Whatever  can  be  to  the  glory,  ornament, 
and  dignity  of  the  fecial  inter courfe  is  comman- 
ded in  the  Gofpel ;  and  whatever  tends,-  even, 
though  in  the  remoteft  view,  to  debafe  or  in- 
jure man,  in  his  rights  as  a  member  of  the  com- 
munity, is  moll  exprefsly  prohibited.  Induftry, 
order,  frugality,  economy,  diligence,  faithful- 
nefs,  honeftry,  truth,  humanity,  and  all  the  civ- 
il virtues  and  duties,  as  well  as  the  moral  and 
Chriftian,  are  abundantly  inculcated.  We  are 
taught  not  only  the  laws  of  virtuous  friendfhip^ 
but  in  that  general  philanthropy  which  as  ChriF- 
tians  is  incumbent  on  us,  we  are  taught  a  real 
love  to  our  Country  ;  and  we  are  bound  to  fuo- 
mit  to  all  the  regulations  of  government,  and  its' 
wholefome  ordinances,  not  only  for  wrath,  but 
for  confeience-fake — not  only  as  a  duty  which 
we  owe  to  the  Community,  but  as  a  duty  which 
we  owe  to  God.  For  to  break  the  laws  of  man, 
rs  to  offend  againft  the  laws  of  Chiift. 

Besides,  in  our  prayers  and  wifhes,  as  well  as 
in  our  words  and  actions,  are  we  to  feek  the. 
good  of  others.  Chriftians  are  bound  to  pray 
for  others — to  wim  well  to  them  in  ail  lawful  per- 
fuits — to  feek  the  peace- of  government,  its  hon- 
our and  liability — and  to  do  nothing  which  is 
contrary  to  the  peace  of  fociety,     Baniih  reli- 


480 

gious  principle,  and  you  Ioofen  all  the  bonds 
which  connect  mankind  together  ;  you  fhake  the 
fundamental  pillar  of  mutual  confidence  and 
truft  ;  you  render  the  fecurity  arifing  from  laws, 
in  a  great  meafure,  void  and  ineffectual. — For 
human  laws  and  human  fanctions  cannot  ex- 
tend to  numberlefs  cafes,  in  which  the  fafety  of 
mankind  is  deeply  concerned.  They  would 
prove  very  feeble  inflruments  of  order  and  peace, 
if  there  were  no  checks  upon  the  conduct  of 
men,  from  the  fenfe  of  divine  ltgiflation — if  no 
belief  of  future  rewards  and  punifhments  were 
to  overawe  confcience,  and  to  fupply  the  defects 
of  human  government. 

Again — Chriftians  are  by  their  example  to 
recommend  regularity  of  deportment,  fobriety, 
temperance,  iighteoufhefs  and  truth.  They  are 
to  put  away  all  guile,  hypocrify,  wrath,  evil 
fpeaking,  malice,  and  deceit.  Not  only  all  that 
would  hurt  fociety  is  prohibited,  but  all  moral 
evil,  indeed  of  every  kind  and  degree.  Not  a 
wifh  or  palTion,  which  is  inconfiftent  with,  or 
contrary  to  purity,  to  juflice,  to  benevolence,  is 
to  be  indulged.  No  line  of  conduct  or  bufinefs 
which  is  unlawful,  or  incompatible  with  moral 
obligations  is  permitted  by  the  laws  of  Chrift. 
So  far  therefore  as  religion  really  obtains,  fo  far 
fociety  and  civil  government  are  effentially  ben- 
efitted. Perjury,  falfehood,  theft,  robbery,  op- 
preffion,  extortion — and  all  the  train  of  crimes 
which  embroil  and  render  fociety  miferable,  are 
driven  away  by  the  influence  of  religious  and 
moral  duties.  And  were  the  Chriftian  Religion 
to  obtain  in  all  hearts,  and  overall  nations,  foci- 
ety on  earth  would  refemble,  in  fweetnefs,  the 
mufic  of  the  fpheres — the  harmony  of  nature  ; 


48 1 

and  the  abodes  of  eternal  felicity.  For  it  is  re- 
ligion in  its  perfection  which  conftitutes  the 
chief  ingredient  of  heavenly  glory  and  blefled- 
nefs.— If  we  had  no  reference,  therefore,  to 
another  world,  it  would  be  wife  to  maintain  the 
Gofpel  for  the  purpofes  of  carrying  the  happi- 
nefs  of  civil  fociety  to  its  zenith  of  glory. — This 
is  no  fmall  proof  of  the  internal  worth  and  mer- 
it of  the  Chriftian  religion  ;  and  difplays  in  a 
mofl  amiable  and  illuftrious  manner,  the  wifdom 
and  goodnefs  of  the  Supreme  Being  :  for  he  has 
confulted  and  aimed  at  both  the  temporal  and 
fpiritual  good  of  man,  and  both  at  once  in  the 
very  frame  of  that  religion,  which  he  requires 
us  to  receive  and  praclife  ;  and  has  joined  to- 
gether our  intereft  and  duty.  An  habitual  o- 
miffion  of  duty  and  moral  Virtue  is  of  courfe  a 
rejection  of  our  happinefs,  aforfaking  our  own 
mercy.  What  an  exalted  idea  ought  this  to  give 
us  of  the  excellence  of  the  Chriftian  Reli- 
gion ! — Let  us  therefore,  to  conclude  the  pre- 
sent difcourfe,  admire  its  doctrines,  and  conform 
ourfelves  to  its  precepts,  that  we  may  experience 
its  confolations — and  finally,  when  time  is  no 
more,  enjoy  its  rewards.  For  fuch  as  obey  it, 
fhall  be  recompenced  in  the  refurrection  of  the 

juft. 

M  m  m 


^$+¥$$33^^ 


DISCOURSE    XXIV. 


The  general  excellency  of  the  Chriftian  Religion* 

i  CORINTHIANS  xii.  31. 

Bur  covet  earneftly  the  beji  gift's  ;  and  yet  fhow  J 
unto  you  a  more  excellent  way. 

WHAT  was  propofed,  in  attending  to  thefe 
words,  through  divine  help,  was  to  con- 
sider the  general  excellence  of  the  Chrif- 
tian Religion.  Could  a  deep  impreffion  of  this 
be  made  upon  the  mind,  a  very  material  point 
would  be  gained.  For  when  people  are  once 
convinced  in  their  judgments,  of  this,  they  will 
be,  in  fome  good  meafure,  prepared  to  liften  to 
the  propofals  of  mercy  made  to  them,  and  their 
attention  will  be  excited.  Of  courfe  they  may 
be  faid  to  be  not  far  from  the  kingdom  of  heaven. 

If  poffible,  I  would  offer  fuch  arguments  and 
confiderations,  as  that  you  (hall  be  unable  either 
to  refill,  or  to  hear  with  cold  unconcern.  Let  rea» 
fon  and  reflection  work.  Weigh  all  that  has 
been,  or  may  be  Hill  offered  to  you,  in  the  even 
balance  of  candour  and  deliberation  ;  and  be  re- 
folved  that  your  minds  fhall  be  open  to  truth  and 
reafon :  and  if  you  find,  as  I  truft  you  will,  upon 
the  clofeft  examination,   and  molt  impartial  at* 


4H 

tendon,  that  the  proofs  of  the  excellence  ot 
the  Chriflian  Religion  are  full,  clear,  and  fatis- 
factory,  let  your  lives  and  future  practice  be  con- 
fonant  to  your  conviclion. 

We  have  already  in  the  progrefs  of  our  dif~ 
cufllon  adduced  fix  arguments  to  eflablifli  the, 
point  before  us,  and  enlarged  upon  them,  accor- 
ding to  what  propriety  demanded  of  us. 

We  now  pafs  to  obferve- — - 

Seventhly,  The  excellence  of  the  Chriflian  Re- 
ligion appears  from  the  gracious  influences  of 
the  divine  fpirita  which  it  offers,  and  the  reafon- 
ablenefs  and  moral  and  doctrinal  nature,  as  well 
as  great  fimplicity  and  plainnefs  of  the  divine 
Ordinances,  or  Sacramental  Inititutions,  which 
it  bids  us  celebrate* 

The  gracious  influences  of  the  holy  Ghofl  are 
offered  to  enable  us  to  comply  with  the  whole  of 
our  duty,  as  Chriflians,  and  to  triumph  over  all 
oppofition  and  enemies  in  our  road  to  happinefs. 
Thefe  influences  are  ufually  diftinguifhed  into  the 
renewing  or  fan  edifying — -the  awakening  and 
convi&ive— the  fupporting  and  comforting — the 
reft  raining  and  confirming, — the  abiding  and  in- 
dwelling operations  of  grace.  Such  is  the  de- 
pravity of  the  human  heart  that  the  power  of 
God  is  absolutely  neceflary  to  bring  man  to  the 
love  of  truth  and  duty.  We  depend  upon  the 
foyereign  grace  of  God  for  falvation.  And  fuch 
afliftances  of  the  holy  fpirit  are  promifed,  in  the 
Gofpel,  as  are  altogether  proper  and  fuflicient. 
It  doth  not  offer  us  falvation,  and  leave  us  in 
the  dark,  as  to  the  means  of  obtaining  it,  or  def- 
titute  of  the  help,  which  is  neceflary  to  fit  us  for 
all  that  we  are  either  to  do,  or  to  fufter.     A  mer- 


4*5 

ciful  and  wife  God  never  impofed  on  any  of  his 
rational  creatures,  any  thing  as  duty  which  was 
not  in  its  own  nature  proper,  or  for  the  perform- 
ance of  which  neither  power,  opportunity,  nor 
means  were  given.  He  hath  gracioufly  appoint- 
ed all  the  means  which  are  neceflary  to  comply 
with  his  revealed  Will.  And  natural  flrength 
and  power,  or  rational  faculties  and  capacities 
abundantly  adequate.  Nothing  but  a  difpofition 
to  comply  with  duty  is  wanting.  7e  will  not 
come  unto  me  that  ye  may  have  life.  Thy  people 
Jhall  be7made  willing,  fays  David,  in  the  day  of 
thy  power.  Nothing  prevents  our  immediate 
compliance  with  the  gracious  propofals  of  mercy 
and  falvation  made  us,  in  the  Gofpel,  but  the 
wickednefs  of  the  heart.  To  overcome  this  wick- 
ednefs  of  heart,  or  enmity  againft  God,  the  pow- 
erful operations  of  the  holy  Ghoft  are  promifed. 
He  muff  fanctify  or  regenerate  the  foul.  He 
mud  call,  convince,  awaken,  and  renew  us.  The 
voice  ol  the  Almighty  muft  effectually  call  us. 
He  who  made  and  upholds  the  Univerie,  by  his 
divine  energy  mult  roufe  us  from  pur  fupinenefs 
and  lethargic  ftate.  By  his  fpirit  he  awakens— 
convinces — and  favingly  illuminates  the  foul. 
The  peculiar  office  or  woik  of  the  divine  fpirit 
is  to  apply  the  redemption  purchafed  by  Jefus 
Chrift.  The  remedy  provided,  in  infinite  mer- 
cy, to  heal  the  moral  diforders  of  the  heart  and 
to  wafh  away  our  fins,  is  all-powerful ;  and  is 
rendered  effectual  by  the  kind  and  ^quickening 
influence  of  grace.  The  regeneration  of  the  mi- 
ner is  the  woik  of  God's  fpirit.  Motives  and 
arguments  are  unequal  to  this.  It  mult  be  ef- 
fected by  the  operations  of  the  holy  Ghoft.  He 
creates  the  foul  anew  unto  good  works,  which 
were  before  ordained  that  we  mould  walk  m 


486 

them.     Except  a  man  be  born  again  he  cannot 
enter  into  the  kingdom  of  God.     We  are  faid 
to  be  chofen  to  falvation  through  the  fan&ifica- 
tion  of  the  fpirit  and  belief  of  the  truth.     In  the 
following  words,  the  renovation  of  our  nature 
is  attributed  to   divine  influence — which  were 
hern  not  of  bloody  nor  of  the  will  of  the  flefh,  nor 
of  the  will  of  man,  but  of  God.     And  in  the  whole 
progrefs  of  the  chriftian  life,  as  well  as  in  our 
entrance  upon  it,  the  gracious  aids  of  the  divine 
fpirit  are  requifite.     Divine  grace  enters  us  on 
the  chriftian  courfe  at  firft.     And  it  muft  aid 
us  along,  in  every  ftep  of  our  way,  till  we  fhall 
be  admitted  into  the  regions  of  eternal  bleffed- 
nefs.     And  how  free  and  ready  God  is  to  im- 
part the  efficacious  influence  of  his  fpirit,  e- 
-ven  all  that  influence  which  is  needful  for  us, 
our  Lord  himfelf,  who  came  to  reveal  his  Fa- 
ther's Will,  in  forms  us  in  the  following  re- 
markable pafiage  Luke  xi.  5,  to  the  izj-thverfe. — 
And  he  faid  unto  them,  zvhich  of  you  jh all  have  a 
friend,  and  fhall  go  unto  him  at  midnight,  and  fay 
unto   him,  friend  lend  me   three  loaves.      For  a 
friend  of  mine  is  come  unto  me,  and  I  have  nothing 
iofet  before  him ':  and  he  from  within  lb  all  anfwer 
and  fay r,  trouble  me  not ;  the  door  is  nowfhut,  and 
my    Children  are  now  with  me  in  bed  :  /  cannot 
rife  and  give  thee.     I  fay  unto  you,  though  he  will 
not  arife,  and  give  him,  becaife  he  is  his  friend, 
yet  becaufe  of  his  importunity,   he  will  rife  and 
give  him  as  many  as  he  needeth.     And  I  fay  unto 
you  afk,  and  it  fhall  be  given  you :  feek  and  ye  Jk all 
find :  knock  and  itjkall  be  opened  unto  you.     For 
every  one  that  afketh,  receiveth  :  and  he  ihatfeek- 
cih,  findeth  ;  and  to  him  that  knocketh,  it  fhall  be 
opened.     If  a  fan  Jhall  afh  bread  of  you  that  is  a 
father*  will  he  give  him  afltne,  or  if  he  afk  afyhv 


#7 

wtll  he  for  afijh  give  him  a  ferpe?it?  or  ifhejhall 
njk  an  egg9  will  be  offer  him  afcorpion?  If  ye 
then  being  evil^  know  how  to  give  good  gifts  unto 
your  Children  :  how  much  more  Jhall  your  heaven- 
ly Father  give  the  Holyfpirit  to  them  that  ajk  him. 
How  ready  is  a  gracious  God  to  beftow  upon 
us,  on  our  earneft,  continued,  and  devout  plead- 
ings with  him  therefor,  all  the  influence  to  re- 
new and  fan&ify  us  which  we  need  ?  He  is  as 
ready  as  tender  earthly  parents  are,  and  how 
ready  they  are,  let  their  own  feelings  and  the 
hiftory  of  all  ages  and  nations  declare,  to  con- 
fer when  in  their  power,  on  their  Children,  good 
gifts  of  a  temporal  nature.  He  is  not  back- 
ward or  reluctant.  On  the  other  hand,  he  is 
willing  to  blefs,  pity,  and  fave  us.  Indeed  he 
waits  to  be  gracious.  And  therefore  will  the 
Lord  wait  that  he  may  be  gracious  unto  you  $  and 
therefore  will  he  be  exalted  that  he  may  have  mer- 
cy upon  you :  for  the  Lord  is  a  God  of  judgment  : 
bleffed  are  all  they  that  wait  for  him.  He  bears 
long  with  us  on  purpofe  to  reclaim  us  from  our 
evils  ways,  and  to  bring  us  to  repentance.  Con- 
fidering  che  number  and  aggravations  of  our  fins, 
our  flo wnefs  of  heart  to  believe,  how  aftonifhing 
the  long-fufFering  of  the  fupreme  Being  !  How 
pleafing  the  thought,  that  he  is  ready  to  beftow 
all  that  divine  influence,  which  is  needful 
to  renew  our  fouls,  to  fubdue  within  us  the  pow- 
er of  fin,  and  to  prepare  us,  in  the  way  of  ho- 
linefs  or  progreflive  fanctification,  for  the  king- 
dom of  heaven !  Were  he  not  more  ready  to 
impart  fpiritual  bleflings,  divine  grace,  than  man 
is  to  give  aid  to  his  fellow-men,  when  in  his  pow- 
er, who  then  would  be  faved.  We  might  juftly 
complain  and  object  againil  his  ways. 


4S8 

With  refpect  to  the  two  facraments  of  the 
Gofpel,  Baptifm  and  the  Lord's  Supper,  they  are 
plain  in  their  defign  ;  and  viewed  as  means  of 
religious  inftruction,  and  confidering  our  make 
and  condition  in  the  world,  they  are  altogether 
reafonable.  We  are  compofed  of  body  and  foul, 
ivhich  flrongly  and  reciprocally  affect  each  oth- 
er. Jefus  Chrift,  our  only  Redeemer  is  gone 
to  Heaven,  and  we  expect  his  return  again  into 
this  world  to  judge  it,  at  the  laft  day.  We  are 
exceedingly  apt  to  forget  him,  like  fervants 
their  abfent  Lord ;  we  need,  then,  fome  fpecial 
monitors  to  bring  him  often  to  our  grateful  and 
affectionate  remembrance,  in  his  wonderful  con- 
defcention  and  meritorious  fufferings,  and  bitter 
death  on  the  "Crofs.#  For  he  hun  j-  on  the  bloody 
Crofs  to  expiate  human  guilt.  The  Ordinance 
of  the  fupper  is  happily  calculated  to  keep  alive, 
the  memory  of  his  fufferings  and  death  for  fin- 
ners,  by  an  affecting  Symbol :  and  the  ordinance 
6f  baptifm  to  imprefs  the  mind  with  a  deep  con- 
vidtion  of  the  need  of  having  our  polluted  na- 
tures cleanfed  by  the  fanctifying  power  ofgracee 
They  both  aid  the  devotions  of  the  mind  by  out- 
ward and  fenfible  figns.  Much  inftruction,  in 
the  things  of  God  and  our  everlafting  peace,  is 
contained  in  them.  They  teach  us  more  affect- 
ingly  than  we  could,  perhaps,  be  otherwife 
taught,  fome  of  the  moft  important  truths  of  the 
Gofpel.  They,  in  fact,  do  us  good  jufl  as  the 
other  means  of  religion  do  us  good,  by  making 
us  better  ;  by  enlightening  the  mind  and  im- 
preffing  the  heart.  They  do  not  operate  for  our 
benefit,  like  zfpell,  or  charm.  They  are  rational 
inftitutions,  and  tend  to  promote  our  fpiritual 
edification  and  comfort,  as  means  of  religion* 
We  molt  fmcerely  regret,  that,  in  any  inflances 


or  age,  they  have  been  mifapprehended,  and 
made  to  fubferve  the  purpofes  of  fuperftition. 
But  doctrines  as  well  as  ordinances  have  been, 
throu  rh  the  ignorance  and  perverfenefs  of  men, 
mifunderftood  and  abufed.  All  the  friends  of 
virtue  lament  that  this  has  been  the  cafe,  but  it 
cannot  be  pleaded  as  an  objection  againft  the 
reality  of  divine  ordinances. — It  is  we  conceive, 
a  mark  of  great  vvifdom  as  well  as  of  goodnefs, 
that  it  has  pleafed  the  God  of  all  grace  and  mer- 
cy, to  take  this  way,  by  divine  ordinances,  to 
quicken,  to  inflrucl,  to  warm  our  hearts  in  the 
things  of  his  kingdom.  He  knows  infinitely 
well,  what  means  to  employ  to  bring  us  to  hirn- 
felf,  the  fountain  of  ail  good,  to  induce  us  to 
repent  of  fin,  to  lead  pious  lives,  and  to  prepare 
us  for  future  reft  and  glory.  We  mould  be  fin- 
cerely  thankful  for  all  the  means  he  has  ap- 
pointed ;  and  moft  diligently  improve  them, 
for  the  important  purpofes  of  his  glory  and  our 
eternal  Salvation.  Exceedingly  wrong,  there- 
fore, are  thofe  pretended  Chriftians  who  deem 
divine  ordinances  ufelefs — who  turn  them  into 
allegory  and  figures,  who  treat  them  with  im- 
pious fcorn  ;  as  if  wholly  unworthy  the  nature 
of  the  fpiritual  religion  of  Jefus  Chrift,  and 
hindrances  in  the  way  to  eternal  life.  For  they 
are  really  well  adapted  to  anfwer  important 
moral  and  doctrinal  purpofes,  and  to  fill  the 
mind  with  fervent  piety.  Inflead,  then,  of  be- 
ing a  difadvantage  to,  they  are  a  powerful  re- 
commendation of  the  Chiiilian  Religion.  They 
are  a  part  and  inflance,  indeed,  of  its  excellence. 
Further ; 

Eighthly^  Another  proof  of  the  Excellence 
N  n  n 


49© 

of  the  Gofpel  is,  that  it  contains  a  fyflem  of  the 
moft  perfect  and  rimmed  morals.  In  refpect  to 
the  morality  of  the  Gofpel,  even  its  moft  invet- 
erate enemies  allow  it  to  be  excellent ;  and  much 
fuperior  to  any  rules  of  conduct  and  happy  liv- 
ing to  be  gleaned  from  all  the  writings  of  the 
fages  of  pagan  antiquity.  Without  morality 
there  can  be  no  true  Religion.  Morality  is  an 
important  branch  of  Religion — is  effential  to  it. 
To  place  religion  altogether  in  piety,  or  altogeth- 
er  in  Virtue  is  a  very  great  error.  It  is  an  er- 
ror, too,  peculiar  to  no  times.  It  has  prevailed 
more  or  lefs  in  every  age  of  the  Chriftian 
Church.  "  It  has  run  through  all  the  different 
modes  of  falfe  religion.  It  forms  the  chief  dis- 
tinction of  all  the  various  feels,  which  have  divi- 
ded, and  which  ftill  continue  to  divide  the 
Church — according  as  they  have  leaned  moft  to 
the  fide  of  belief,  or  to  the  fide  of  morality. 

Did  we  liflen  candidly  to  the  voice  of  fcrip- 
ture,  it  would  guard  us  againft  either  extreme. 
The  Apoftle  Paul  every  where  teflifies,  that  by 
no  works  of  our  own,  we  can  be  juflified  ;  and 
that  without  faith  it  is  impoffible  to  pleafe  God. 
The  Apoftle  James  as  clearly  fliows,  that  faith, 
if  it  be  unproductive  of  good  works,  juflifies  no 
man.  Beiween  thofe  fentiments,  there  is  no 
opposition.  Faith  without  works,  is  nugatory 
and  iniignificant.  It  is  a  foundation,  without 
any  fuperfiructure  raifed  upon  it.  It  is  a  foun- 
tain, which  fends  forth  no  fir  earn — a  tree,  which 
neither  bears  fruit,  nor  affords  fhade.  Good 
works,  again,  without  good  principles,  are  a 
fair,  but  aiiy  ftructure — without  firmnefs  or  lia- 
bility. They  refemble  the  houfe  built  on  the 
fond — the  teed,  which  ihakes  with  every  wind. 


49i 

You  muft  join  the  two  in  full  union,  if  you 
would  exhibit  the  characler  of  a  real  Chriftian. 
He,  who  fets  faith  in  oppofition  to  morals,  or 
morals  in  oppofition  to  faith,  is  equally  an  enemy 
to  the  interefts  of  Religion.  He  holds  up  to 
view  an  imperfect  and  disfigured  form,  in  the- 
room  of  what  ought  to  command  reipecl:  from 
all  beholders.  By  leaning  to  one  extreme,  he  is 
in  danger  of  falling  into  vice  ;  by  the  other  of 
running  into  impiety." 

Morality  therefore  being  fo  eflential  to,  and 
fo  important  a  part  of  pure  and  undefiled  Reli- 
gion, it  is  one  great  recommendation  of  the 
Chriftian  Religion,  that  it  contains  a  fyftem  of 
perfect  and  finilhed  morals.  There  is  not  a  fin- 
gle  defect  in  its  morals — not  a  Tingle  falfe  virtue 
to  be  found  in  it,  or  one  vice,  however  fpecious 
countenanced.  This  cannot  with  truth  be  affir- 
med of  any,  or  all  the  befl  fy Items  of  heathen 
philofophy  and  morals.  The  heathen  moralifts 
have,  we  concede,  faid  many  fine  and  beautiful 
things  of  Virtue :  and  given  many  rules  of  mor- 
al conduct  which  are  both  juft  and  weighty. 
They  painted  too,  in  lively  colours,  the  frailties 
and  miferies  of  man.  But  the  moft  amiable 
and  pure  fyftems  among  them  allowed  of  felf- 
murder,  and  many  other  abfurd  and  inconfift- 
ent  follies  and  vices.  They  either  had  no  idea  at 
all,  or  not  any  juft  one  concerning  the  high  mor- 
al duties  of  forgivenefs  of  injuries — the  love  of 
enemies — felf-denial — humility — and  unlawful- 
ness of  revenge.  On  the  other  hand,  in  the 
morals  of  the  Gofpel  there  is  not  one  blemifh. 
They  are  above  cenfure,  and  demand  admira- 
tion. They  are  both  pure  and  fublime.  Only 
hear,    as   one  inftance,   among  many    other* 


49* 

equally  noble  and  beautiful,  how  the  Apoftle 
Paul  fums  up,  and  prefies  home  moral  duties. 
Finally,  brethren,  whatfoever  thitigs  are  true, 
whatft  ver  things  are  honeji,  whatfoever  things  are 
juft,  whatfoever  things  are  pure,  whatfoever  things 
are  lovely,  whatfoever  things  are  of  good  report  : 
if  there  be  any  virtue,  and  if  there  be  any  praife, 
think  on  thcje  things. — When  our  Lord  had  fin- 
iflied  his  fermon  on  the  Mount,  in  which  we 
have  a  glorious  epitome  of  the  morals,  which  he 
taught,  and  the  motives  from  which  they  mould 
flow,  the  great  concourfe  of  people,  who  had 
convened  to  hear  him,  were  aftonifhed  at  his 
doctrines.  And  it  came  topafs  when  fefus  ended 
thefefayings,  the  people  were  a/ionijled  at  his  doc- 
trine :  for  he  taught  them  as  one  having  authority, 
and  not  as  the  fcribes.  He  delivered  truth  with 
fo  much  force  and  energy  ;  his  addrefs  and  el- 
oquence were  fo  much  the  perfection  of  propri- 
ety :  for  he  fpake,  in  this  fenfe,  as  never  man 
/pake :  the  doctrines  were  fo  plain  and  pure  : 
and  the  principles  from  which  he  taught  us  our 
actions  mould  proceed,  were  fo  holy  and  fublime, 
that  we  need  not  be  furprifed,  that  the  multitude 
were  full  of  admiration.  The  Chriftian  Reli- 
gion, therefore,  is  mod  excellent  on  account 
of  the  purity,  perfection,  and  fublimity  ot  its 
morals ;  and  of  courfe,  worthy  of  all  accepta- 
tion.  

Ninthly,  A  further  argument  to  prove  the  in- 
herent worth  and  beauty  of  our  holy  Religion, 
is  that  it  gives  us  fo  much  light,  into  the  great 
plan  of  the  divine  government.  Without  this 
revealed  light,  we  could  never  know  any  thing 
about  the  grand  end  of  God  in  the  Creation, 
prefervation,  and  government  of  the    world. 


493 

Reafon  cannot  open  to  us  thefe  ends.  The  Bi- 
ble is  a  hiftory  of  divine  Providence  and  the 
work  of  redemption.  It  is  a  comment  upon 
the  works  of  God.  This  is  a  moil  convincing 
proof  of  its  divinity  ;  and  of  the  glory  of  that 
religion  which  it  contains.  Without  it,  all 
would  be  myftery  to  us.  We  could  not  fatisfy 
ourfelves  with  refpecl:  to  any  thing  around  us. 
We  could  not  go  fo  far  as  to  prove  that  the 
world  had  a  beginning  in  time,  or  that  it  did  not 
exift  from  everlafting.  We  could  not  offer  any 
rational  view,  why  we  were  made  ;  much  lefs 
could  we  give  any  fatisfactory  account,  why  fo 
many  evils  take  place,  or  fo  much  diforder  is 
permitted  in  the  fyilem  of  the  world.  Reafon, 
though  it  may  lead  up  the  mind,  through  na- 
ture's works,  to  nature's  God  ;  though  it  may 
difcover  to  us  many  parts  of  duty,  could  never 
be  able  of  itfelf,  to  give  us  any  light  into  the  end 
of  God,  in  the  formation  of  man,  and  govern- 
ment of  the  univerfe.  But  the  Gofpel  informs 
us  fully,  what  this  world  was  brought  into  exig- 
ence for-— what  man  was  placed  in  the  fcale  of 
rational  being  for,  and  that  the  prefent  life  is  a 
flate  of  probation  and  education  to  prepare  us 
for  another,  a  ilate  of  remuneration.  This  is 
confirmed  by  every  thing  we  fee  around  us. 
Man  is  to  live  hereafter.  Time  is  to  introduce, 
an  Eternity.  All  the  events  of  Providence  are 
ordered  or  permittecLwith  a  view  to  another 
world.  This  is  the  only  key  which  can  open 
to  us  the  defigns  of  Providence,  in  the  permif- 
fion  of  fin  : — the  continuance  of  moral  evil, 
and,  of  courfe,  natural  evil: — in  the  diforders 
of  the  world  : — the  inequalities,  which-we  can- 
not help  beholding  : — the  oppreffion  of  Virtue  : 
the  triumphs  of  vice — fo  often  obfevved,  and  fo 


49  + 

deeply  afflicting  to  the  pious  in  all  ages.  With* 
out  the  fuppofition  that  this  is  a  probationary 
ftate,  and  that  it  looks  forward  to  a  retribution 
ftate,  all  would  be  to  us,  a  pathlefs  wildernefs — 
a  labyrinth,  out  of  which  we  could  have  no 
clue  to  guide  us.  This  world  could  not  poiTibly 
be  formed  on  any  other  plan.  And  the  hiftory 
of  it  cannot  be  underftood  or  explained  on  any 
other  ground.  If  this  were  the  loft  ftate  of  man, 
certainly  we  might  expect  a  very  different  ar- 
rangement, in  the  government  of  it.  We  mould 
either  fee  perfect,  happinefs  every  where  enjoyed 
— no  florins  arifing — no  clouds  interpofing— 
but  one  continued  fcene  of  order,  peace,  and  de- 
light ;  or  complete  wretchednefs.  Had  God 
intended  it  for  a  place  of  perfect  happinefs,  we 
fhould  not  fee  it  overfpread  with  innumerable 
miferies ;  we  mould  not  be  pained  with  the 
fight  of  fo  much  folly  and  vice.  Had  he  intea- 
ded  it  for  a  pi  ace  of  forrow  only,  we  fhould  not 
fee  human  life  blelfed  with  fuch  a  rich  profu- 
f:on  of  mercies.  But  when  we  confider  this 
world  as  repre Tented,  in  the  facred  Volume,  as 
a  probationary  ftate,  all  is  light  ;  every  thing 
we  meet  with  may  be  eafily  folved.  This  mix- 
ture of  good  and  evil  is  neceiTarily  implied  in  a 
ftate  of  probation.  We  are  here  to  exiit  witlva 
reference  to  a  future  world.  We  are  upon  our 
trial.  If  we  abufe  our  advantages  and  neglect 
our  duty,  we  mail  fuftain  hereafter  all  the  ill- 
confequences  of  our  folly  and  madnefs.  If  we 
rightly  improve  this  ftate  of  probation,  ample 
rewards  will  be  conferred  upon  us.  We  are 
here  in  our  education  for  another  ftage  of  our 
exigence.  According  to  Chriftianity,  God's 
end  in  all  things  is  his  own  name — or  glory — 
and  the  beft  good  of  the  Univerfe — its  greateft 


495 

eventual  perfe&ion.  It  affures  us,  which  is  a 
cordial  to  fupport  us,  under  all  dark  and  dif- 
trefTmg  calamities,  that  in  the  lad  refult  of  ail 
things,  perfect  juflice  will  be  done — order  will 
be  educed  out  of  confufion — peace  out  of  con- 
tention— light  out  of  darknefs — and  happinefs 
Out  of  mifery.  Our  God  is  in  the  heavens,  and 
doth  whatfoever  he  will. — Alleluia,  for  the  Lord 
God  omnipotent  reigneth, — While  Chriftianity  in- 
forms us  of  God's  laft  end  in  Creation  and 
Providence,  and  the  nature  of  true  Virtue,  con- 
futing in  a  conformity  of  heart  to  his  moral  im- 
age, and  conformity  of  life  to  his  law,  it  opens 
to  us  the  only  way  of  acceptance  with  him,  and 
the  full  remillion  of  all  fin.  This  leads  me  to 
obferve— 

In  the  la/}  place,  that  the  principal  glory  of 
the  Gofpel,  is  its  revealing  to  us  a  mediatorial 
Salvation,  the  only  way  of  pardon — the  recove- 
ry of  loft  man  by  the  fuiTeririgs  and  death  of  the 
Son  of  God.  This,  indeed,  as  the  attentive 
hearer  will  eafily  apprehend,  is  the  great  Ex- 
cellency of  our  Religion.  That  which  more 
than  any  thing  elfe,  or  all  things  elfe,  (hows  its 
glory  and  worth.  This  is  the  chief  excellence. 
All  that  hath  been  above  illuftrated,  if  united 
together  is  far  from  being  equal  to  this  ;  and 
was  but  preparatory  to  it.  This  was  defignedly 
referved  for  the  laft  and  crowning  glory  of  all. 
As  finners  we  want  a  method  revealed,  or  to  be 
mown,  how  we  may  obtain  forgivenefs  and  the 
divine  favour,  acceptance  with  a  holy  and  fin- 
hating  God.  This  the  Gofpel  clearly  reveals  to 
us ;  and  in  this  confifts  its  glory.  This  diftia- 
guifhes  it  from  all  falfe  religions — from  all  the 
.religions  ever  broached  in  the  world.     There  is 


496 

one  God  and  one  Mediator  between  God  and 
man.  Other  foundation  can  no  man  lay,  than 
that  is  laid  even  Jefus  Chrift.  We  are  redeem- 
ed with  his  precious  blood.  He  i^  the  lamb  of 
God  that  taketh  away  the  fin  of  the  world.  No 
man  can  come  unto  the  Father  but  by  him. 
He  is  the  way,  the  truth,  and  the  life.  Through 
him,  as  an  exalted  Redeemer,  repentance  and 
remiilion  of  fin  are.  preached  to  an  Apoflate 
world.  He  came  to  feek  and  to  fave  that  which 
was  loft — to  call  fmners  to  repentance. — Be  it 
known  unto  you,  therefore  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the  forgive- 
nefs  of  fins  :  and  by  him  all  that  believe,  are  jufli- 
fiedfrom  all  things  from  which  ye  could  not  bejuf- 
tifedby  the  law  of  Mofes.  Neither  is  there  Sal- 
vation in  any  other :  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby 
we  mufi  be-faved.  The  chief  mercy  of  the 
Deity  to  a  ruined  world  is  the  gift  of  a  Saviour. 
This  is  the  unfpeakable  gift.  None  can  be  com- 
pared to  it.  It  is  infinitely  above  all  others. 
Whenever  the  infpired  penmen  touch  upon  this 
theme,  the  love  of  God  in  giving  his  fon  to  make 
a  propitiation  for  fin,  they  feem  to  be  carried 
out  of  themfelves.  They  delight  to  dwell  upon 
it.  They  are  raifed  beyond  their  ordinary  pitch. 
They  labour  for  language  to  defcribe  it.  They 
know  not  how  to  fpeak  worthily  upon  it  ; 
where  to  begin,  or  where  to  end. — They  exclaim, 
O  the  lengthy  tne  depth*  the  height^  and  breadth 
of  the  love  of  God  \  his  redeeming  love  ! — 

All  indeed  that  Jefus  Chrift  did,  and  fufler- 
ed  was  to  open  a  way  for  our  pardon,  and  to 
lead  us  to  life  eternal ;  a  way  of  pardon  and  ac- 
ceptance with  God,  which  might  be  compatible 


497 

With  the  claims  of  ftric"l  juftice.  For  this,  he 
lived  a  painful  life.  For  this,  he  condefcend- 
ed  to  be  clothed  in  human  flefh.  For  this,  he 
died  on  the  Crofs,  an  ignominious  death.  For. 
this,  he  lay  in  the  cold  and  filent  grave.  For 
this,  at  the  deftined  moment,  heburfl  afunder 
the  bonds  of  death,  and  arofe  in  triu  nph,  as  a 
mighty  conqueror  over  death  and  hell ;  for  as  he 
was  wounded  for  our  tranfgrellions,  fo  he  was 
raifed  again  for  our  juftification.  For  this,  he 
afcended,  in  a  vifible  form,  before  chofen  witnef- 
fes,  into  heaven.  When  we  behold  him  com- 
ing into  the  world — living — fuffering — bleeding 
—dying — numbered  with  tranfgreflbrs,  for  he 
was  crucified  between  two  malefa&ors,  as  if  the 
greateft  criminal  of  the  three — and  fufpended 
on  the  crofs  on  Calvary's  top,  between  the  heav- 
ens and  the  earth,  as  if  unworthy  of  either — we 
fee  him  as  the  o*eat  propitiatory  Sacri- 
fice for  fin. 

The  law  came  by  Mofes,  but  grace  and  truth 
by  Jefus  Chrift ;  and  he  fulfilled  all  righteouf- 
nefs.  He  put  an  honour,  by  what  he  did,  and 
by  what  he  fuftered,  by  his  active  and  paffive 
obedience,  on  the  divine  character,  law,  and  gov- 
ernment. To  all  worlds,  he  has  given  full  proof 
that  pardoning  mercy  may  be  confidently  exer- 
cifed  to  all  penitents — that  the  ruler  of  the  Uni- 
verfe  may  be  jult  and  yet  juftify  the  believer — 
that  an  honourable  door  of  falvation  is  opened* 
He  indeed  bore  the  Tinner's  fhame  and  iniquities 
as  his  fubftitute ;  and  accordingly  is  made  unto 
all  that  believe,  wifdom,  righteoufnefs,  fan&ifi- 
cation,  and  redemption.  Through  his  peace- 
fpeaking  blood  a  way  of  life  and  forgivenefs  for, 
even  the  chief  of  fmners  on  their  repentance  is 
O  o  o 


49* 

made  known.  A  holy,  and  righteous,  andfove* 
reign  God,  who  is  bound  to  coniult  the  honour 
and  glory  of  his  own  character,  law,  and  govern- 
ment, and  the  welfare  ofthefyftem  of  theUniverfe, 
can  be  juft  and  yet  forgive  the  finner,  who  re- 
pents and  believes  in  a  Saviour.  Man  may  be 
laved,  and  yet  his  falvation  honour  his  Maker, 
as  the  all- wife  and  all-holy  Jehovah.  He  is  glo- 
rified in  our  recovery  from  fin  to  holinefs,  and 
more  glorified,  than  if  we  had  been  left  to  per- 
ifh,  unpitied  \  and  the  law  been  executed  upon 
us,  in  all  its  awful  rigours. Here  confequently 

is  the  PECULIAR  GLORY  Or  PRINCIPAL  EXCEL- 
LENCE of  the  Gofpel — its  revealing  to  us  a  me- 
diatorial interpofition — a  way  of  pardon  and  fe- 
licity confident  with  all  the  divine  attributes.  It 
honours,  indeed,  the  Divine  Being,  and  all 
his  perfections,  wifdom,  goodnefs,  mercy,  and 
jultice,  while  it  provides,  in  themoft  ample  man- 
ner, for  the  tinner's  relief  and  falvation* 

Would  any  then  enquire  after  the  peculiar  glory 
or  excellenceof  the  Gofpel  they  may  at  once  receive 
a  full  anfwer,  on  what  I  have  now  flated. — A  vi- 
carious righteousness — a  pardon  purcha- 
sed by  the  precious  blood  of  the  Son  of  God— 
the  Cross  of  Chrift — is  the  fum  and  fubftance — 
the  glory  of  the  Gofpel.  Sin  is  expiated  by 
an  adequate  facrince — everlafling  righteoufnefs 
is  brought  in — the  divine  honour  is  fecured — 
and  all  the  law  magnified.  This  is  the  excel- 
lence of  the  Chriflian  Religion.  Unlefs  we 
fee  this ;  we  fee  nothing  of  the  worth  of  a  Sa- 
viour— and  we  know  nothing  either  experimen- 
tally, favingly,  or  even  fpeculatively  of  the  glo- 
ry of  the  Gofpel. 

I  have  now  confidered,  at  fome  length,  the 


%  499 

general  excellence  of  the  Chriftian  Religion. 
Had  my  illuftraticns  and  arguments  been  fuch, 
as  the  dignity  and  grandeur  of  the  fubject  re- 
quired, I  mould  hope  that  every  hearer  would 
receive  fuch  a  fenfe  of  the  excellence  of  that  Re- 
ligion, in  which  he  was  born  and  educated,  and 
which  bleiTes,  with  its  falutary  rays,  as  a  divine 
light,  our  happpy  Country,  as  would  never  wear 
off,  but  lead  to  a  temper  of  mind  and  conduct  of 
life  conformable  to  its  precepts. — In  as  few 
words  as  they  can  be  exprefl$d,  permit  me,  to 
recapitulate  all  the  arguments  and  confidera, 
tions  which  have  been  enlarged  upon  in  thefe 
difcourfes,  and  prefent  them,  in  one  united  view, 
that  they  may  all  have  their  proper  weight  on 
the  mind.  The  Chriftian  Religion  then  is  ex- 
cellent, as  it  mines  glorioufly  above  ail  other  re- 
ligions.— As  it  contains  an  admirable  fyftem  of 
do&rines,  and  a  plain  and  rational  mode  of  wor- 
lhip : — as  it  lays  before  us  the  bed  fyftem  of  du- 
ties, all  of  which  are  reafonable,  and  the  moil 
weighty  and  folemn  motives  to  enforce  them: — 
as  it  comprifes  in  it  the  mod  precious  promifes, 
»nd  furnifhes  the  richeit  fupports,  in  days  of  ad* 
verfity  and  misfortune,  far  furpaiTmg  all  that 
could  be  derived  from  reafon  and  philofophy, 
though  thefe  a  wife  man  will  by  no  means  def- 
pife  :- — as  it  builds  itfelf  upon  no  felfifti  founda- 
tion , — as  it  prohibits  all  moral  evil,  and  every 
thing  which  would  interrupt  our  peace  and  com- 
fort as  individuals,  or  the  harmony  and  benefit 
t>f  fociety,  which  it  confultsand  fecures  : — as  it  of- 
fers the  moll  gracious,  and  fufficient  aftiftances 
to  enable  us  to  perform  all  required  duty,  and 
bath  but  two  facramerital  injlitutions ,  both  of 
which  are  reafonable,  havingadodrinal  and  moral 
tendency, — as  it  exhibits  a   perfect  and  fubiime 


'DO 


morality  which  the  life  of  its  founder  happily 
exemplified:  for  the  example  which  he  fet  us  of 
Virtue  and  goodnefs  is  indefe&ive : — as  it  gives 
us  (o  much  light  into  the  great  plan  of  the  di- 
vine government : — and  as  it  reveals  a  mediato- 
rial falvation,  the  only  way  of  pardon  and  ac- 
ceptance with  the  omnifcient— and  all-holy  God. 
Well  may  the  Gofpel,  be  called  the  Gofpel  of 
God — the  Gofpel  of  the  grace  of  God — he  giori~ 
ous  Gofpel  of  the  blejfed  God — the  power  of  God 
unto  falvation — the  wifdom  that  is  from  above — 
the  myftcry  hid  from  ages< — the  Gofpel  of  Chriil — 
good  news  of  falvation — and  the  Gofpel  of  our 
falvation — the  grace  of  God- — and  the  Gofpel  of 
peace. 

The  whole  will  be  concluded,  with  only  one  re- 
queft  to  the  hearer,  that  as  he  would  act  up  to  the 
dignity  of  his  rational  nature — as  he  would  ad- 
mit nothing,  which  is  contrary  to,  or  reject  no- 
thing which  is  confident  with,  reafon — that  as  he 
would  be  happy  on  earth — and  happy  after 
death,  fo  he  would,  with  fairnefs  and  candor, 
with  all  due  ferioufnefs  and  deliberation,  exa- 
mine the  merits,  the  internal  worth  and  beauty, 
the  excellence  of  the  Chriflian  Religion,  that 
from  a  fuli  conviction  of  its  being  worthy  of  all 
acceptation,  he  may  conform  his  life  to  its  pre- 
cepts, be  interefted  in  the  righteoufnefs  of  its  au- 
thor, and  build  his  hopes  upon  its  promifes— 
and,  then,  its  rewards  will  be  his  portion,  when 
time  is  no  more—- And  now  to  the  King.,  eter- 
nal, immortal,  and  invifible,be  rendered, through 
Jefus  Chrift,  all  honor,  glory,  and  praife,  from 
all  on  earth,  and  all  in  heaven! Amen! 


SUBSCRIBERS  NAMES. 


A 

HON.  Andrew  Adams,  Efq.  Litchfield. 
John  Allen,  E(q.  Litchfield,  2  copies. 
Shubael  Abbe,  Efq.  Windham. 

Mr.     John  Arnold,  Merchant,  New-London. 

Mr.     Jeremiah  Atwater,  4th  A.  B.  New-Haven. 

Mr.     Jonathan  Abel,  Hebron. 

Mr.     Phineas  Afhmun,  Stockbridge. 

Mr.      Loring  Andrews,  do. 

Mr.      Gideon  Allen,  New-Fairfield. 

Deac.  William  Atwater,  Milford. 

Mr.     Guftavus  Auftin,  SufReld. 

Mr.     Philemon  Auger,  Eaft-Haven. 

Mr.     William  Avery,  Stoningtoa. 

Mr.     Samuel  Avery,  do. 

Mr.     Ifaac  Avery  do. 

Mr.     Luther  Avery,  do. 

Mr.     Jofeph  Azer,  Junr.  do. 

Rev.    Abifhai  Alden,  Willington. 

Mr.     Amos  Alden,  Enfield. 

Mr.      James  Armftrong,  Franklin. 

Mr.     Samuel  Andrews,  Barkhempfled, 

Deac.  Aaron  Allvn,  do. 

Mr.     Phillip  Auftin,  Sheffield. 

Mr.     Nicholas  Aidridge,  German  Flatts,  N.  Y. 

Mr.     Elihu  Adkins,  Granville. 

*     B 
Hon.  John  Bacon  Efq.  Stockbridge. 

Barnabas  Bidwell,  Efq.  do. 
Rev.    Jofhua  Belden,  Wethersfield. 
Col.    Nehemiah  Beardfley,  New-Fairfield. 

Jonathan  Brace,  Efq.  Hartford. 
Rev.    David  Brownfon,  Oxford. 
Rev.    Charles  Backus,  Somers. 
Col.    Ezekiel  Porter  Belden,  Wethersfield. 
Mr.     Simeon  Belden,  Merchant,  do. 
Mr.     Daniel  Buck,  do.  2  copies. 
Mr.     Hezekiah  Butler,  do. 
Mr.     Jared  Bunce,  do. 
Mr.     Oliver  Benedia,  Danbury. 
Mr.     Ifaac  Benedia,  do. 
Mr.     Jofeph  Benedia,  do. 
Capt.  Benajah  Benedict,  do. 


5o2      SUBSCRIBERS    NAMES, 

Capt.  Noble  Benedict,  do. 
Rev.  Nathaniel  Bartlet,  Reading. 
Maj.  Thaddeus  Brooks,  New-London. 
Mr.     Ifaac  Beers,  Bookfeller,  New-Haven,  6  copies*. 
Capt.  Jonah  Buck.  Wethersfield. 
Mr.     Gideon  Butler,  Hartford. 
Mr.     Jonathan  Butler,  2nd  do. 
Mr.     Benjamin  Bifhop,  de- 
Mr.     Jonathan  B.  Balch,  do. 
Mr.     Stephen  Brace,  do. 
Mr.     Simeon  Belden,  do. 
Mr.     David  Butler,  do. 
Mr.     Amos  Bidwell,  do. 
Mifs    E finer  Belding,  do. 
Mr.     Elijah  Boardman,  do. 
Mr.     John  R.  Belden,  Farmington. 
Mr.     Solomon  Brace,  clo. 
Mr.     Benjamin  Belden,  Briflol. 
Mr.     Salmon  Butler,  Paris  N.  Y. 
Mr.     Joel  Bradley,  WeRmoreland,  N.  Ye 
Mr.     Nehemiah  Benedict,  Norwalk. 
Mr.     Thomas  Benton,  Windfor. 
Mr.     Jerijah  Barber,  do. 
Mr.     Daniel  Brown,  Hebron. 
Capt.  Daniel  Bufhnell,  do. 
Rev.    Amos  Baffett,  do. 
Mr.     Azariah  Bill,  do. 
Deac.Phineas  Beardfley,  New-Fairneld. 
Mr.     Amos  Brufli,  do. 
Mr.     John  Bear,  Junr.  do. 
Mr.     John  Beardiley,  do. 
Capt.  Zacheus  Brufli,  do. 
Deac.  Phineas  Baldwin,  Branford. 
Capt.  Gurdon  Bradley,  Eaft-Haven. 
Deac.  Jabez  B.  Bull,  Milford. 
Mr.     Plat  Buffet,  Candidate,  Milford. 
Mr.     John  Barflow,  Canterbury. 
Mr.     Stephen  Butts,  do. 
Mr.     Hezekiah  Barflow,  do. 

Sherebiah  Butt,  Efq.  do. 
Mr.     Gideon  Butt,  do. 
Mr.     Ebenezer  Butt,  do. 
Mr.     Afa.Burges,  do. 
Mr.     Sherebiah  Butt,  Junr.  do. 
Mr.     John  Butt,  do. 
Mr.     William  Battle,  Torringford. 


SUBSCRIBERS    NAMES.      503 

Mr.  Anthony  Brown,  Sterling. 

Mr.  Jofeph  Bradford,  Montvillc. 

Mr.  Samuel  Bradford,  do. 

Mr.  Joel  Baldwin,  Branford. 

Mr.  Sylvefter  Barnard,  ShefHcld.     . 

Mr.  Nathan  Blifs,  Whiteftown,  N.  Y. 

Mr.  Arthur  Brcel'e,  do. 

Capt.  David  Bates,  Granville. 

Col.  Jacob  Bates,  do. 

Mr.  Jacob  Baldwin,  do. 

Rev.  William  Bradford,  do. 

Mr.  Lyman  Baldwin,  do. 

Mr.  Daniel  Bufhnel,  Hartland. 

Mr.  Thomas  Barber,  Junr.  Windfor. 

Rev.  Publius  Virgilius  Booge,  Winchefler. 

Mr.  Jacob  Balcom,  Norfolk. 

Mr.  Jonathan  Bclden,  Student,  Yale  College, 

Dr.  Epaphras  Bidwcll,  Colebrook,  2  copies. 

Mr.  Jonathan  Bidwcll,  Glaftenbury. 

Mr.  Nathaniel  Butt,  Canterbury. 

Mr.  Jofiah  Butt,  do. 

Mr.  Afa  Butt,  do. 

Deac.  Jonas  Bond,  do. 

Mrs.  Sarah  Beg,  Killingly. 

Mr.  James  Baffett,  Derby. 

Mr.  Samuel  Baffett,  do. 

Mr.  Benjamin  Baffett,  do. 

Mr.  Azariah  Bradley,  Eaft-Haveu, 

Mr.  Abraham  Barns,  do. 

Mr.  Edmund  Bradley,  do. 

Mr.  Sanford  Billings,  Stoningtop, 

Mr.  Thomas  Bennet,  Welton. 

Mr.  Ifaac  Bennet,  do. 

Mr.  Jofeph  Bennet,  do. 

Mr.  Gabriel  Baldwin,  do. 

Mr.  Jofiah  Brinfmaid,  do. 

Rev.  Thomas  W.  Bray,  Guilford. 

Mr.  Timothy  Baldwin,  do. 

Mr.  Thomas  Burgis,  Junr.  Guilford. 

Mr.  Hooker  Bartlet,  do. 

Mr.  John  Burgis,  do. 

Ezra  Brainard,  Efq.  Haddam. 

Mr.  Jofiah  Brainard,  do. 

Mr.  Yetonce  Barflow,  Franklin. 

Mr.  Alexander  Bufhnel,  Hartland. 

Mr.  Daniel  Bufhncll,  do.  3  copies. 


5o4      SUBSCRIBERS    NAMES. 

Mr.     Ifaac  Burnham,  do. 
Mr.     Daniel  Beman,  do. 
Rev.    Daniel  Beebe,  Woodbridge,  2  copies. 
Mils    Elizabeth  Beebe,  N.  Stratford. 
Mr.     John  Beech,  Chefhire. 
Mr.     Ifrael  Bunnel,  do. 
Mr.     Benjamin  Beecher,  do. 
C 
Rev.   James  Cogfwell,  D.  D.  Windham,  6  bocks. 
Rev.    Henry  Channing,  New-London. 
Rev.    Judah  Champion,  Litchfield. 

John  Chefter,  Efq.  Wethersfield. 
Stephen  Chefler,  Efq.  do. 
Mr.     William  Creed,  junr.  Jamaica  L.  Ifland, 
Rev.    Calvin  Chapin,  Wethersfield.  6  books. 
Mr.      Samuel  Churchill,  do. 
Capt.  Abraham  Crane,  do. 
Mr.     Samuel  Crofeit,  D?mbury. 
Mr.     Oliver  Chapman,  New-London. 
Mr.     Aaron  Cadwell,  2nd  Hartford. 
Mr.     Timothy  Cadwell,  do. 
Mrs.    Lydia  Clark,  do. 
Mrs.    Sarah  Collins,  do. 
Deac.  Abijah  Colton,  do. 
Mr.     Levi  Curtifs,  Granville. 
Maj.    Solomon  Cowles,  Farmington. 
Mr.     Nathaniel  Churchill,  Berlin. 

Charles  Churchill,  Elq.  Wethersfield. 

Mr.     Levi  Churchill,  do. 

Mr.      Dan  Chapman,  Weftmorcland.  N.  Y„ 

Mr.     William  Cooke,  New-Hartford. 

Dr.      Hezekiah  Chaffee,  Junr.  Windfor, 

Rev.    Samuel  Camp,  Ridgebury. 

Mr.     Elnathan  Camp,  Durham. 

Mr.     William  Carew,  Canterbury, 

Mr.     John  Curtifs,  Junr.   H?rnpton. 

Mr.     Abram  Chidfey,  Eafl-Haven. 

Mr.     Ebenezer  Cobb,  Stonington, 

Mr.     Jofeph  Carter,  Warren. 

Mr.     Abel  Cobb,  do. 

Mr.     Adonijah  Carter,  do. 

Rev.    Whitfield  Cowles,  Granby. 

Rev.    Giles  M.  Cow.les,  Briftol, 

Mr.     Abraham  Chittenden  Junr.  Guilford, 

Mr.     John  M.  Call,  Franklin, 

Rev.   Aaron  Church,  Hartland. 


SUBSCRIBERS    NAMES.      505 

Mr.     William  Chapman,  Barkhempfted. 

Mr.     Calvin  Cone,  do. 

Mr.     Aaron  Cowles,  Hart  land. 

Mr.     Elifha  Cowles,  Chelhire. 

Mr.     Thomas  F.  Conwell,  do0 

Mr.     Amafa  Clark,  do. 

Mr.     Simon  Cotton,  Pomfrct. 

Mr.     Alpha  Child,  Woodftock, 

Mr.     Charles  Child,  do. 

Elijah  Chapman,  Junr.  Efq.  Tolland, 
Capt.  Afhbel  Chapman,  do. 
Mr.     Eliakim  Chapman,  do. 
Capt.  David  Cady,  Killingly. 
Rev.    Rofweli  Cook,  Montvillc. 
Mr.     Nathaniel  Comftock,  do. 
Mr.     David  Chefter,  do. 
Mr.     Otis  Chefter,  do. 
Mr.     Jared  Comftock.  do. 
Mr.     Ephraim  Covell,  Glaftenbury. 
Mr.     Jofiah  Curtifs,  Jun.  Winchefter„ 
Mr.     Jofeph  Callander,   Sheffield. 
Mr.     Aaron  Curtifs,  Granville. 
Mr.     David  Curtifs,  Granville. 
Mr.     Aaron  Chapin,  Hartford. 
Dr.      Mafon  F.  Cogfwell,  Hartford. 
Mr.     Jofiah  Clark,  Hartford. 
Mr.     Afa  Corning,  Hartford. 
Deac.  Ezra  Corning,  do. 
Mr.     Levi  Curtifs,  Wethersfield. 

D 
Rev.    John  Devotion,  Saybrook. 

Rev.    Ifrael  Day,  Killingly. 

H.  W.  Dwight,  Efq.  Stockbridge0 

Mr.     Jofiah  Dwight,  do. 

David  Daggett,  Efq,  New-Haven. 

Mr.     Cornelius  Davis,  New-York,  6  copies. 
John  Davenport,  V.  D.  M.  New- York. 

Rev.   Timothy  Dwight,  D.  D.  Greenfield. 

Mr.     Richard  Deming,  Wethersfield. 

Mr.     Henry  Deming,  Merchant,  do. 

Mr.     Mofes  Deming,  do, 

Mr.     Peter  Deming,  do. 

Julius  Deming,  Efq.  Litchfield. 

Mr.     Gideon  Deming,  Hartford. 

Mr.     Benjamin  Deming,  Farmington. 

Mr.     Gad  Deming,  Wethersfield, 

*  P  ? 


506      SUBSCRIBERS  NAMES, 

Mr.     Elias  Deming,  do. 
Mr.     James  Deming,  do. 

Timothy  Dutton,  Efq.  Hebron. 
Mr.     Wm.  Durand,  Merchant,  Milford. 

Samuel  Davenport,  Efq.  Eaft-Haven, 
Mr.     John  Dennifon,  Stonington. 
Mr.     Samuel  Dunton,  Willington. 
Mr.     Selah  Dudley,  Guilford. 

Thomas  Darling,  Efq.  Woodbridge. 
Mr.     John  Dibble,  do. 
Mr.     David  Day,  Killingly. 
Mr.     Joel  Day,  do. 
Mr.     Joel  Deming,  Sandisfield. 
Mr.     Samuel  Dolbeare,  Montville. 
Mr.     John  Dolbeare,  do. 
Mr.     David  Darrow,  do. 

Mr.     Bethuel  Dod,  V.  D.  M.  Whiteftown,  N.  Y. 
Maj,    George  Doolittle,  do. 
Rev.    Jeremiah  Day,  Wafhington. 

E 
Rev.   Jonathan  Edwards,  D,  D.  New-Haven. 
Rev.    John  Ely,  Danbury. 
Mr.     John  Eells,  Glaftenbury. 
Dr.      Solomon  Everett,  Simfbury. 
Mr.     Billy  Evarts,  Branford. 
Rev.    John  Elliot,  Guilford. 
Mr.     Hezekiah  Eldridge  Willington, 
Capt.  Daniel  Edgerton,  Tolland. 
Capt.  John  Eaton,  Killingly* 
Mr.     Jofhua  Eaton,  do. 
Rev.    Richard  Ely,  Saybrook. 
Rev.   Ozias  Eells,  Barkhemfted; 
Rev.    Samuel  Eells,  Branford. 
Mr.     Eli  Enfign,  Sheffield. 
Mr.     William  Ellis,  Granville, 
Mr.     Samuel  Everitt,  Granby. 
Rev.    David  Ely,  Huntington. 

F 
Rev.    John  Foot,  Chflfhire. 

George  Faitout,.  V.  D.  M.  Jamaica,.  L.  fi 
Rev.    Nathan  Fennt  Berlin. 
Mr.     James  Francis,  do. 
Capt.  John  Francis,  Wethersfield. 
Mr.     James  Fifher,  do. 
Mr.     Samuel  Farnfworth,  Hartford. 
Mr.     Elias  Frink?  do. 


SUBSCRIBERS    NAMES.      507 

Capt.  Ebenezer  Faxon,  do. 

Mr.     Reuben  Farnfworth,  Washington,  N.  Hampfhire 

Mr.     Elijah  Francis,  Berlin. 

Farmer's  Library,  Paris,  N.  Y, 
Mr.     Roger  Fuller,  Hebron. 
Mr.     Jonah  Fowler,  jun.  Branford, 
Mr.     Jonathan  Fowler,  Guilford. 
Maj.    Samuel  Fenn,  Milford. 
Mr.     Peck  Fenn,  do. 
Mrs.  Sophia  Fitch,  Hatfield. 
Mr.     Daniel  Froft,  Canterbury. 
Mr.     Henry  Froft,  do. 
Mr.     William  D.  Fofter,  do. 
Mr.     Zachariah  Fairchild,  Derby. 
Mr.     Mofes  Fanton,  do. 

Dr.     — ' Fernum,  Eaft-Haven. 

Mr.     Solomon  Farnam,  Afhford. 
Mr.     Elnathan  Fellows,  Stonington. 
Mr.     Thomas  Francis,  Hartford. 
Mr.     Abiel  Fenton,  Willington* 
Mr.     Reuben  Fox,  Warre'n. 
Mr.     Timothy  Field,  Guilford. 
Rev.    Amos  Fowler,  do. 
Mr.     Jonathan  Fowler  and.  do. 
Mr.     Samuel  Fuller,  Hartland, 
Capt.  Jefle  Ford,  Woodbridge, 
Mr.     Samuel  Fox,  Montville. 
Mr.     Samuel  Ford,  Branford. 

Samuel  Flagg,  Efq.  Ea  ft- Hartford. 

Frederick  Freeman  Efq.  Mansfield. 
G 
Rev.  Elizur  Goodrich,  D.  D.  Durham. 
Col.    Samuel  Gilbert,  Hebron. 

Sylvefter  Gilbert,  Efq.  do. 

Timothy  Green,  Efq.  New-London., 

Chauncey  Goodrich,  Efck  Hartford. 

Samuel  Gray,  Efq.  Windham. 
Mr.     John  Goodrich,  Wethersfield. 
Mrs.  Hannah  Grifwold,  do. 
Mrs.  Ruth  Gay,  Hartford. 
Mr.     Thorras  Goodman,  do, 
Mr.     Mofes  Gaylord,  do. 
Mr.     Richard  Goodman,  do". 
Mifs   Nancy  Goodman,  do. 
Capt.  Timothy  Gridley,  Farmingtoil, 
Mr.     Jonathan  Gilbert,  Hartford, 
Mr.     Jofiah  Grifwold,  do. 


5©8      SUBSCRIBERS   NAMES. 

Mr.     Mofes  Goodman,  do. 

Mr.     Ozias  Grifwold,  Wethersfield. 

Mr.     Jofiah  Grifwold,  do. 

Mr.     Jofeph  Gilbert,  New-Hartford. 

Maj.  John  Gilbert,  Hebron. 

Mr.     Charles  Gillet,  do. 

Mr.     Amafa  Gillet,  do. 

Mr.     Ezekiel  Gilbert,  do. 

Mr.     Shubael  Grifwold,  End-Hartford. 

Mr.     Jonathan  Gidding,  New-Fairfield. 

Rev.   Ebenezer  Gay,  Junr.  Sufneld,  3  copies. 

Mr.     William  Granger,  do. 

Alexander  Gordon,  Efq.  Canterbury. 
Mr.     Titus  Goodwin,  Hartford. 
Maj.   Burr  Gilbert,  Wefton,  6  copies. 
Mr.     Matthew  Grifwold,  Granby. 
Mr.     Richard  Gay,  do. 
Mr.     Silas  Giddings,  Hartland. 
Mr.     Seth  Grofvenor,  Pomfret. 
Mr.     Oliver  Grofvenor,  do. 
Rev.  William  Graves,  Woodftock. 

John  G.  Hillhoufe,  Efq.  Montville. 
Mr.     Jonathan  Hill,  do. 
Rev.  Nathaniel  Gaylord,  Hartland.  • 
Mr.     William  Grant,  Eaft-Windfor. 
Mr.     Noah  Goodrich,  Glaftenbury. 

H 
Rev.   Rufus  Hawley,  Farmington. 
Dr.      Jofiah  Hart,  Wethersfield. 
Mr.     Samuel  Hanmer,  do. 
Maj.    Benjamin  Hickox,  Danbury. 
Capt.  Elifha  Hinman,  New-London. 
Mrs.    Abigail  Hurlburt,  Wethersfield. 
Capt.  Peleg  Heath,  Hartford. 

Jofiah  Hale,  Efq.  Glaftenbury. 
Mr.     William  Hopkins,  Hartford. 
Mr.     Amos  Hurlburt,  do. 
Mr.     Lemuel  Hurlburt,  do. 
Mr.     Zadock  Hinfdale,  do» 
Mr.     Jofeph  Hurlbut,  do. 
Mr.     Jofiah  Huntington,  Farmington. 
Mr.     Gad  Hawley,  do. 
Mr.     Elifha  Hoifington,  do. 
Mrs.  Abigail  Hubbard,  Wethersfield. 
Mr.     Thomas  Hurlburt,  Weftmoi eland,  N.  Y 
Capt.   Elijah  Hart,  Berlin. 

David  Higgins,  V.  D.  M.  Lyme. 


SUBSCRIBERS   NAMES.       509 

Mr.  Ezekiel  Halfted,  Junr,  Rye,  N.  Y. 

Mr.  Horace  Hooker,  Merchant,  Windfor. 

Mr.  Levi  Haydon,  do. 

Mr.  Amos  Hall,  Hebron. 

Mr.  John  Hutchinfon,  do. 

Mr.  Stephen  Hempfted,  do. 

Mr.  William  Hibbard,  do. 

Ephraim  Hubbell,  Efq.  New-Fairfield. 

Mr.  Gideon  Hubbell,  do. 

Mr.  Elifha  Hebard,  do. 

Mr.  Samuel  Harmon.  Suflield. 

Mr.  Ebenezer  Harmon,  do. 

Mr.  John  Hatheway,  do. 

Mr.  Jaques  Harmon,  do. 

Mr.  Seth  Hatheway,  do. 

Rev.  David  Hale,  Lifbon. 

Rev.  Levi  Hart,  Pre  (ton. 

Mr.  John  Heminway,  Eaft-Haven. 
Capt.  Enos  Heminway,  do. 

Latham  Hull,  Efq.  Stonington. 

Mr.  Eli  Hewitt,  do. 

Mr.  Nathan  Holt,  Wellington. 

Mr.  Thomas  Hill,  do. 

Mr.  Caleb  Holt,  do. 

Mr.  Ezbon  Hall,  Wefton. 

Mr.  Roger  Hitchcock,  Warren. 

Mr.  Ifaac  Hawes,  do. 

Mr.  Afahel  Holcomb,  Granby. 

Mr.  Thomas  Hawley,  do. 

Mr.  Henry  Hill,  Guilford. 

Mr.  Elijah  Hyde,  Junr.  Lebanon. 

Mr.  Afa  Hains,  Hartland. 

Uriel  Holmes,  Efq.  do. 

Col.  Daniel  Holbrook,  Derby. 

Mr.  Timothy  Hall,  Chefhire. 

Mr.  Thomas  Hofmer,  Canaan. 

Mr.  Afhbel  Hofmer. 

Maj.  Andrew  Hull  2d,  Chefhire. 

Mr.  Ephraim  Hotchkifs,  do. 

Mr.  Jonathan  Hall,  do. 

Mr.  Amafa  Hitchcock,  Junr.  do. 

Mr.  Caleb  Hayward,  Pomfret. 

Dr.  Penuel  Hutchins,  Killingly. 

Mr.  Ezra  Hutchins,  do. 

Mr.  Eli  Hodge,  Glaftenbury. 

Mr.  Ifaac  Hollifter,  do. 

Mr.  David  Hubbard,  do. 


5io      SUBSCRIBERS   NAMES. 

Mr.  John  Hale,  do. 

Mr.  Jofcph  Hale,  do. 

Mr.  Elizur  Hale,  do. 

Mr.  Jonah  H.  Hart,  Barkhempfted. 

Mr.  Noah  E.  Hubbard,  Sheffield. 

Mr.  Timothy  Hubbard,  do. 

Mr.  Nathan  Hibbard,  Partridgefield. 

Mr.  Abraham  Hollifter,  Glaftenbury. 

Mr.  Ira  Hooker,  Briftol. 

Dr.  Timothy  Hall,  Eaft-Hartford. 

Rev.  Thomas  Holt,  Hardwick. 

Rev.  Afahel  Hooker,  Gofhen. 

Mr.  Jehiel  Hale,  Glaftenbury. 

Noadiah  Hooker,  Efq .  Farmington. 

Mr.  Stephen  Hollifter,  Glaftenbury. 

Rev.  Ephraim  Judfon,  Sheffield. 
Mr.     Gordon  Johnfon  Wethersneld. 

Ifaac  Ives,  Efq.  Danbury. 
Mr.     Thomas  Jewet,  Canterbury, 
Mr.     Ruf us  Johnfon,  Hampton. 
Rev.   James  Johnfon,  Wefton. 
Mr.     Lemuel  Jennings,  Cornwall. 
Mr.     Ifaac  Johnfon,  Franklin. 
Mr.     Stephen  Ives,  Chefhire. 
Mr.     Afa  Jones,  Barkhempfted. 
Maj.   Ifraei  Jones,  Junr.  do. 
Mr.     Samuel  Jones,  do. 

K 
Rev.  Zachariah  Kuypers,  Newtown,  L.  I. 

Jofeph  Kirkland,  Efq.  Whiteftown,  N.  Y. 
Mr,     Afa  tying,  Jamaica,  L.  I. 
Mr.     George  Kellogg,  Hartford. 
Mr.     Timothy  Keeler  Ridgeneld. 
Mr.     Benajah  Kent,  Suffield. 
Mr.     Theodore  King,  dQ. 
Mr.     Jofeph  Kent,  do. 

Andrew  Kingfbury,  Efq.  Hartford. 
Mr.      Oliver  Kellogg,  Granby. 
Mr.     Ephraim  Kellogg  Sheffield. 
Mr.     Jofiah  Kellogg,  do. 
Mr.     Afa  Kellogg,  Galway. 
Mr.     Coggswell  Kinne,  Plainfield. 
Mr.     Jofeph  Kirby,  Middletown. 
Mr.     Lemuel  King,  Bolton. 
L 
Rev.  Ifaac  Lewis,  D.  D.  Weft  Greenwich. 


SUBSCRIBERS   NAMES.      511 

Rev.  Elijah  Lathrop,  Hebr<sm. 

Rev.  Timothy  Langdon,  Danbury. 

Rev.  William  Linn,  New-York. 

Mr.     Nicholas  Ludlum,  Jamaica,  L.  1. 

Mr.     David  Lamberfon,  do. 

Mr.     John  Loveland  Wcthersfiel(i, 

Mr.     Zedekiah  Loomis,  Hartford. 

Capt.  James  Lufk  Farmington. 

Mr,     David  Lowry,  Wethersfield. 

Capt.  Levi  Lufk,  do. 

Mr.     Jefle  Leverich,  Newtown,  L.  I, 

Mr.     William  Leverich,  do. 

Mr.     Richard  Leverich,  do. 

Mr.     David  Lowry,  Wethersfield. 

Col.    Ifaac  Lee,  Berlin, 

Mr.     Caleb  Lyon,  Junr.  Weft-Greenwich. 

Mr.     Ellis  Luther,  Hebron. 

Mr.     Matthew  Lindfley  New-Fairfield. 

Mr.     John  Linfiey  Branford. 

Capt.  Solomon  Linfly  do. 

Mr.     Munfon  Linflv,  do. 

Rev.  Jofeph  Lothrop,  D.  D.  Weft-Springndd. 

Col.    Samuel  Lawrence,  Hartford. 

Mr.     Seth  Lee,  Farmington. 

Mr.     Roger  Lewis  Briftol. 

Mr.     Aaron  Lyon,  Woodftock. 

Mr.     Lazarus  Loveland,  Glaftenbury, 

Mr.     Reuben  Long  Coventry. 

Mr.     Martin  Lewis  Wethersfield. 

Rev.  Andrew  Lee,  Lifbon,  6  copies. 

Rev.  Mark  Leavenworth,  Waterbiary. 

M 
Rev.  David  M'Clure,  Eaft-Windfor. 

Amos  Mead,  Efq.  Weft-Greenwich. 
Rev.  John  MaHh  Wethersfield. 
Mr.     Samuel  Miller,  New-York. 
Mr.     Amos  Mills,  Jamaica,  L.  I. 
Mr.     William  May,  Wethersfield. 
Mr.     Robert  Manwarring,  New-London. 
Rev.    Jehu  Minor,  Middletown. 
Mr.    John  Mix,  Junr.  New-Haven. 
Mr.     John  Merry  Hartford. 
Mr.     Pollard  Merrill,  Hartford. 
Mr.     Elcazar  Marble,  do. 
Mr.     Elifha  Mix,  do. 
Mr.     David  Mather,  Berlin. 
Mr.     Solomon  Mead,  V.  D,  M,  Salem,  N.  Y. 


5i2      SUBSCRIBERS   NAMES 

Mr.     Jered  Mead,  Weft-Greenwich. 
Deac.  Abraham  Mead,  do. 
Col .     Ebenezer  Mead,  do. 
Mr.     David  Mead,  do. 

Elihu  Marvin,  Efq.  Hebron. 
Mr.     Nathan  Merrow,  Eaft-Hartford. 
Deac.  Benjamin  Maltby  Branford. 

Jonathan  Maltby,  A.  M.  do. 

Amos  Morris,  Efq.  Eaft-Haven. 
Rev.  Solomon  Morgan,  Canterbury,  2  copies. 
Mr.     Abel  Merrill,  Hartford. 
Mr.     Dan  Mather  Granville. 
Mr.     Jehiel  Meacham  Hartland. 
Mr.     Joel  Meacham.  do. 
Mr.     Abel  Mofes,  do. 
Mr.     Fletcher  Merwin,  Woodbridge. 
Mr.     Titus  Mofs,  Chelhire. 
Rev.  John  Mills,  Torringford,  2  copies. 
Mr.     William  May.  Woodftock. 
Mr.     Caleb  May,  do. 
Mr.     Silas  May,  do. 
Mr.     Matthew  Miller,  Glaftenbury. 
Mr.     Ephraim  Munfon,  Barkhempftcd. 
Mr.     Seth  Merrill,  Sheffield. 
Mifs    Charlotte  Merrill,  Dalton. 
Mr.     Afhbel  Mofes,  Granville. 
Mr.     Martin  Mofes,  do. 
Mr.  Samuel  Morgan  Wethersfleld. 
Col.  Nathaniel  Mitchell,  Woodbury 

N 
Hon.  Roger  Newbury,  Efq.  Windfor. 
Mr.     Thomas  Newfon,  Merchant  Wetjiersficld. 
Mr.     John   Neef,  do. 

Rev.  Afahel  S.  Norton,  Paris,  State  of  N.  York. 
Rev.  Matthew  Noyes,  Branford. 
Mr.     John  Norton,  Suffield. 
Mr.     Hofea  Nclfon,  do. 
Rev.  Samuel  Nott,  Franklin. 
'Capt.  Solomon  Newell,  Barkhempfled, 
Mr.     Elifha  Niles  Chatham. 
Mr.  Afhbel  North,  Farmington. 

O 
Mr.     Thomas  Olmfted,  Hartford. 
Mr.     Ebenezer  Oulds,  do. 
Mr.     Jeremiah  Ofborn,  Wefton, 
Mr.     Daniel  Olmfted,  do. 
Mr.     Ifaac  Owen  Suffield. 
Mr,     Nathaniel  Otis.  Montville, 


SUBSCRIBERS   NAMES      513 
p 

Rev.    Aaron  Putnam,  Pomfret. 

Enoch  Perkins  Efq.  Hartford. 

Samuel  Perkins,  Efq.  Windham. 

Elias  Perkins,  Efq.  New-London, 

John  Douglas  Perkins,  A.  M.New-Haven. 
Mr.     Levi  Page,  Hartford. 
Mr.     JeiTe  Porter,  do. 
Capt.  Jofeph  Phillips,  Farmington. 
Mr.     Jacob  Palmer,  Newtown,  L.  I. 
Mr.     Gideon  Peck,  Weft-Greenwich. 
Mr.      David  Poft  Hebron. 
Mr.     Pelatiah  Porter,  do. 
Mr.     Amafa  Porter,  do. 
Mr.     Samuel  Pitkin,  Eaft-Hartford. 
Dr.      Oliver  Partridge,  Stockbridge,  6  copies. 
Deac*  Peter  Penfield,  New-Fairfield. 
Mr.     Abel  Page,  do. 

Simeon  Parfons,  Efq.  Durham. 
Mr.     Reuben  Parfons,  Suffield.  • 
Mr.     Oliver  Parfons,  do. 
Mr.     Reuben  Park,  Junr.  Canterbury. 
Mr.     Ebenezer  Park,  do. 
Rev.  Micaiah  Porter,  Voluntown. 
Mr.     Levy  Pardee,  Ea  ft- Haven. 
Mr.     Jofeph  Pardee,  do. 
Mr.     Amafa  Patterfon,  Stonington. 
Mr.     Darius  Prefton,  Willington. 
Mr.     Jofeph  Puden,  do. 
Mr.  •  Thomas  Pynchon,  Guilford* 
Mr.     Ruffel  Parden,  Hartland. 
Deac.  Phineas  Peck,  Woodbridgc 
Mr.     Edward  Parker,  Chelhire. 
Mr.     William  Parker,  do. 
Mr.     Jofhua  Porter.  Southington. 
Mr.     John  Peck,  Junr.  Chelhire. 
Mr.     John  Pavfon,  Pomfret. 
Mr.     Samuel  Palmer,  Montville. 
Mr.     Timothy  Parfons,  Sheffield. 
Mr.     Amos  Porter,  do.- 
Mr.     Jonas  Piatt,  Whiteftown,  N.  Y„ 
Mr.     Jerard  Pratt  Granville. 
Mr.     John  Befter  Phepin.  Simfbury. 
Rev.  Thomas  Potwin,  Eaft-Windfor. 
Rev.  Ifaac  Porter,  Granby. 
Mr.     Elijah  Parions,  Eaft  Haddara,  2  copies, 


5i4      SUBSCRIBERS   NAMES. 

Dr.      Caleb  Perkins,  Hartford. 
Mr,     John  T.  Perkins,  do.  6  copies. 
Mr.     Sylveiter  Pulfifer  Glaflenbury. 

R 
Rev.    Medad  Rogers,  New- Fairfield. 
Rev:    Henry  A.  Rowland,  Windfor. 

Hezekiah  Ripley,  Efq.  Windham. 
Col.    Jofeph  Robinion,  Jamaica,  L.  I. 
Mr.     Juftus  Riley,  -Merchant,  Wethersfield. 
Mr.     Elifha  Robbins,  do. 
Mr.     Robert  Robbins,  do. 
Capt.  John  Pvofe,  do. 
Mr.     Robert  Robbins,  2nd  do, 
Gapt.  William  Rollo,  Hebron. 
Mr.     Stephen  Rowe,  Eaft-Haven,  6  copies, 
Mr.     Joel  Rofe,  Suffield. 
Mr.     David  Raynsford,  Canterbury. 
Mr.     William  Robinfon,  Stonington. 
Rev.  Valentine  W.  Rathbun,  do. 
Mr.     Samuel  Pvobinfon,  Guilford. 

Jofhua  Raymond,  Efq.  Montvillc. 
Ebenezer  Ruffell,  Efq.  Branford. 
Mr.     Solomon  Rofe,  do. 
Capt.  Reuben  Rofe,  do. 
Mr.     Azariah  Root,  Sheffield. 
Mr.      Jedediah  Rufs,  Dalton, 
Col.    Timothy  Robinfon,  Granville. 
Mr.     Elias  Robbins,  Wethersfield. 

Rev.    Peter  Ph.  Roots. 

Mr.     Noadiah  Rockwell,  Middletown. 

S 

Rev.  Ezra  Stiles,  D.  D.  &  L.  L.  D.  Prefident  of  Yale- 
College,  New-Haven. 

Rev.    Cotton  M.  Smith,  Sharon. 

Rev.  Nathan  Strong,  Hartford. 

Rev.   John  Smalley,  Berlin. 
Gad  Stanley,  Efq.  do. 

Rev.   Nicholas  Street,  Eaft-Haven. 

T.  Sedgwick,  Efq.  Stockbridge. 

Rev.  Timothy  Stone,  V.  D.  M.  Lebanon* 
Zephaniah  Swift,  Efq.  Windham. 

Deac.  Nicholas  Smith,  Jamaica,  L.  I. 

Mrs.    Mary  Smith,  do. 

Capt.  Ebenezer  Smith,  Junr.  Middlebury, 

Mr.     Ifaac  Stevens,  Wethersfield. 

Mr.     James  Standifh,  do. 

Mr.     James  Smith,  do. 


SUBSCRIBERS    NAMES.      515 

Mr.  Nathaniel  Stillman,  do. 

Mr.  Jofeph  Stillman,  do. 

Mr.  William  Strong,  do. 

Mr.  John  Standifh,  do. 

Mr.  Aaron  Smith,  Litchfield, 

Maj.  Mofes  Seymour,  do. 

Mr.  Samuel  Starr,  Danbury. 

Mr.  Ebenezer  Silliman,  do. 

Mr.  James  Sealy,  do.  • 

Mr.  Matthew  Starr,  do. 

Mr.  Chauncey  Sedgwick,  Hartford. 

Mr.  Joel  Steel,  do. 

Mr.-  Allen  Steel,  do. 

Capt.  Charles  Seymour,  do. 

Mr.  Gad  Sedgwick,  Farmington. 

Mr.  Stephen  Sedgwick,  do. 

Mr.  William  See,  Briftol. 

Mr.  William  Sedgwick,  Hartford. 

Mr.  Timothy  Stanley,  Berlin. 

Mr.  John  Sherman,  New-Jerfey. 

Mr.  Elifha  Strong,  Merchant,  Windfor. 

Capt.  Phineas  Strong,  Hebron. 

Mr.  Abraham  Skinner,  Earl-Hartford. 

Dr.  John  Skinner,  Southbury. 

Mr.  Jofeph  Steward,  Hampton. 

Mr.  Benjamin  Stevens,  New-Fair  field/ 

Mr.  Cornell  Smith,,  do. 

Mr.  Amos  Stephens,  do. 

Mr.  Ebenezer  Sheldon,  SufReld, 

Mr.  Phineas  Sheldon,  do. 

Mr.  Jacob  Sheldon,  do. 

Mr.  Martin  Sheldon, -do. 

Mr.  Oliver  Sheldon,  do. 

Rev.  John  Staples,  Canterbury. 

Mr.  Abiatha/Seekel,  Dalton. 

Mr.  Rofwel  Safford,  Canterburv. 

Rev.  Abner  Smith,  Darby. 

Deac.  Stephen  Smith,  Eaft-Have:;. 

Rev.  William  Storrs,  Afhford. 

Mr.  Noadiah  Sanger,  Willington. 

Mr.  Azariah  Sanger,  do. 

Mr.  Ebenezer  Seley,  Wefton. 

Mr.  Thomas  Sherwood,  do. 

Mr.  Daniel   Sherwood,  do. 

John  Sherwood,  Efq.  do. 

Mr.  Jofeph  Seley,  do." 

Rev.  Peter  Starr,  Warren. 


Si6      SUBSCRIBERS   NAMES. 

Juftus  Sacket,  Efq.  do. 
Mr.     Noah  Stone,  Litchfield. 
Mr.     Reuben  Sacket,  Warren. 
Mr.     Rokvell   Skinner,  Granby. 
Mr.       David  Seaward,  Junr.  Guilford, 
Mt.     Abner  Stone,  do. 
Mr.     Abraham  Stone,  do. 
Mr.     David  Selden,  Chatham. 
Dr.      Amos  Skeel,  Chatham, 
Rev.    1  avid  Selden,  do. 
Mr.     Ephraim  Selbv,  Hartland, 
Mr.     Samuel  Spencer,  do. 
Mr.     Jonah  Sab>n,  Pomfret. 
Mr.     Elnathan  Strong,  Tolland, 
Mr.     Ebenezer  Spencer,  do. 
Mr.      Siloam  Short,   Killingly. 
Mr.      Daniel  Sprague,  do. 
Mr.     Jofeph  Spencer,  Saybrook* 
Mr.     Caleb  Stanlev,  Sheffield. 
Mr.      David  Stillman,  do. 
Mr.     Jofeph  Skinner,  Dalton. 
Mr.     Jonathan  Skinner,  do. 
Mr.     Martin  Smith,  Hartland. 
Rev,  Samuel  Stebbins,  Simfbury. 
T. 

John  Trumbull,  Efq.  Hartford. 

Uriah  Tracy,  Efq.  Litchfield. 

Benjamin  Talmadge,  Efq.  do. 
Mr.     Thomas  Tiliston,  Windham. 
Capt.  Mofe.s  Tryon,  Wethersfield, 
^tfr.     Jonah  Tryon,  do. 
Mr.     Phineas  Taylor,  Danbury. 
Mr.     Stephen  Trowbridge,  do, 
Mr.     Thomas  Tucker,  do. 
Col.     Timothy  Taylor,  do. 
Mr.     William  Tryon.  Farmington, 
Mr.      Afhbel  Tillotfon,  do. 
Capt.  Eluis  Tillotfon,  do. 
Capt.  William  Talcott,  Hebron. 
Capt.  Afaph  Trumbull,  do. 
Mr.     Elnathan  Tyler,  Branford. 
Mi.     Iiaac  Tainter,  do. 

Mr.     Daniel  Tuttle,  of  EafUHavenj  6  copies, 
Rev.  David  Tullar  Milford. 
Mr.     Gad  Taylor,  Suffield. 
Mr.     Thaddeus  Taylor,  do. 
Mr.      Eli  Trumbull,  do. 
Capt.  John.Tomlimfon,  Derby. 


SUBSCRIBERS   NAMES      517 

Mr.     John  Tyler,  Eaft-Haven. 

Mr.     Samuel  Thorp,  Wefton. 

Mr.     John  Talmage,  Merchant,  Warren, 

Mr.     Joel  Tuttle,  Guilford. 

Rev.    Benjamin  Trumbull,  North  Haven,  6  copies. 

Mr.      Enoch  Thomas  Chefhire. 

Mr.     Jofeph  Twiis,  do. 

Mr.      Dorocheus  Treat,  Glaftenbury. 

Mr.     Noah  Tryon,  do. 

Mr.     Elizur  Tryon,  do. 

Mr.     Ilaiah  Tuttle,  Barkhempfted. 

Rev.    James  Thompfon,  Dalton. 

Mr.     Timothy  Tiffany,  Hartland. 

Mr.     Gad  Talcott,  Hebron. 

Mr.     William  Taylor,  Hartford. 

Samuel  Talcott,  Efq.  Hartford. 
Mr.     James  Taylor,  do. 
Rev.    Royal  Tyler,  Coventry,  6  copies. 
Mr.     Elifha  Treat  Glaftenbury. 

U 

Capt.  Afa  Upfon,  Briftol. 
Rev.  Bcnoni  Upfon,  Berlin. 

W 

Rev.   Eliphalet  Williams,  D.  D.  Eail  Hartford. 

Rev.    Stephen  Weft.  D.  D.  Stockbridge. 

Rev.    Elijah  Waterman,  Windham. 

Rev.    Nathan  Williams,  Tolland. 

Rev.    Jofhua  Williams,  Harwinton,  6  books. 
Ezekiel  Williams,  Efq.  Wethersfield. 

Mr.     Jofeph  Webb,  Merchant,  do. 

Mr.     Thomas  Warner,  do. 

John  Williams,  Efq.  do. 

Samuel  William  Williams,  Efq,  do. 

Solomon  Wells,  Efq.  do. 

Capt.  Elijah  Wright,  do. 

Mr.     David  Wright,  do. 

Mr.     Nathaniel  Wright,  do. 

Mr.     Jofeph  Wells,  do. 

Mr.     Timothy  Wells,  do. 

Mr.     Jonah  Willard,  do. 

Mr.     John  Woodhoufe,  do. 

Nathan  H.  Whiting,  Efq.  Hartford. 

Mr.     Ebenezer  Wells  do. 

Mr.     Afhbel  Wells,  do. 

Mrs.    Ally  Whiting,  do. 

Mr.     Afhbel  Wells.  Junr.  do. 

Mr.     Daniel  Woodhoufe,  Wethersfield. 

Mr.     Gurdon  S.  Whiting,  Hartford. 


Ji8-     SUBSCRIBERS    NAMES, 

Mr!     John  Whitman,  Tupr.  do. 

Capt.  Elifha  Wells',  do. 

Mr.     Daniel  Wadfworth,  do. 

Capt.  Samuel  Whitman,  do. 

Mr.     Daniel  Webfter,  do. 

Mr.-  Gideon  Webfter,  do. 
Mr.     Ifaac  Webfter,  Junr.  do. 
Mr.     Thomas  Wells,  Hartford. 

Noah  Webfter,  Efq.  do. 
Mr.     Lot  Woodrufr,  Farmington.    * 
Mr.     Ezekiel  Woodford,  do. 
Mr.     William  Woodford,  Junr.  do       ' 
Mr.     Bayze  Wells,  do.  . 

Mr.     Seth  Wadfworth,  do. 
Mr.     Martin  Woodruff  do. 

Weftmoreland  Library,  State  of  N.  Y. 
•kev.    Nathan  Woodhull,  Newtown    L   I 
Mr.     Gideon  Wells,  Wethersneld.  ' 
•Mr..    Chriftopher  Wells,  do. 
Mr.     Elifha  Wolcott,  do. 

JJT"     J?,hn  ^>les>  Merchant,  Eaft-Hartford, 

Mr.     Silas  Whitney,  Stockbrid<re. 

Rev.    Daniel  Waldo,  Suffield,    ° 

Mr.     Ebenezer  Wymsn,  do. 

Dr.      Gideon  Wells,  Canterbury. 

Mr.     Nathan  Williams,  Hampton. 

Mr.     Obed  Webfter,  Derby. 

Capt.  Stephen  Woodward. 'Eaft-Haven 

Mr.     John  Woodward,  do. 

Mr.     Rufus  Wheeler,  Stonington. 

Mr.     William  Williams,  Junr.  do. 

Mr.  -  Amos  Wheeler,  do. 

Deac.  William  Walker,  Afhford. 

Mr.     Jofeph  Whiton,  do. 

Mr.     Ephraim  Walker,  -do. 

Mr.     Wilfon  Whiton,  do. 

Rev.    Hezekiah  N.  Woodruff,  Stonington, 

Mr.      Ifaac  Williams,  2nd  do. 

Mr.     Jofeph  Whiting  Hartford. 

Mr.     Elifha  Wells,  Junr.  do. 

Mr.     Horace  Wells,  do. 

Mr.     Nathan  Wheeler,  Wefton. 

Mr.     Gideon  Wheeler,  do. 

Mr.     Joiiah  Webb,  Warren. 

Mr.     Jofeph  Weld,  Guilford. 

Rev.  Joel  Weft,  Chatham. 

Mr.     Thadeus  Waugh,  Hartland. 


SUBSCRIBERS  NAMES.       519 

Mr.     Benjamin  Woofter,  A.  M.  Waterbury. 

Mifs  Nabbe  Watfon,  New  Hartford. 

Mr.     Jonathan  Whaley,  Montville. 

Mr.     Samuel  Whaley,  do. 

Mr.     Peter  Wright,  Glaftenbury. 

Mr.     James  Wright,  do. 

Jofeph  Wilder,  Efq.  Barkhempfled. 
Capt.  Ifrael  Williams,  Hartland. 

Gamaliel  Wilder,  Efq.  Ontario  County,  N.  ¥. 
Mr,     William  Williams,  Dalton. 
Mr.     Elihu  White,  Bolton. 

Dr.      Sylvefter  Woodbridge,  Southampton,  6  books, 
Rev.  Jofeph  Wafhburn,  Farmington. 

Mr.     Samuel  Young,  Chatham. 


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